: n
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LIBRA.RY
Theological Semi nary,
PRINCETON, N.J.
Case,.__ !^tw__£S -Qi.v
,S//eJ/. / &.*?JS Section....
Book, N»,
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vS?t^C
PI
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4
Theron, Paulinus, and Afpafio,
O R,
LETTERS & DIALOGUES
UPON THE NATURE OF
Love to God, Faith in Chrift, Afiiirance
OF A
Title to Eternal Life,
CONTAINING
SOME REMARKS ON THE SENTIMENTS
OF THE
Reverend Meflieurs Hervey and Marfhal,
ON THESE SUBJECTS.
Publifhed at the request of many.
By JOSEPH BELLAMY, A.M.
Minijler of the Gcfpel, at Bethlem, in Ncvj-England.
Hill II
<(A;rddjl all th>- darknefs and uncertainty y which evidently run
" through the Writings of the bejl of Men, this is our ur.fteak-
" able bappinefs , that we have amo're'fure Word ofProphecy;
" to which we do well to take heed. — As for Offence: that
*' cannot be given, and ought -not to he take?:, nuhenali <we
" advance isftriclly conformable to the unerring rule of Truth.
" I have nothing to do with the perfom of Men % but ivhb the
" Truths of the Go/pel. Ouranius, though eminently devout,
" may be miflaken" hervey.
WASHINGTON:
PHI N TED BY JOHN" COLERICK, AND MAY B!
HAD OF ALL THE STORE-KEEPERS.
1758.
Letters and Dialogues, &c,
LETTER I.
T HER ON TO ASFASIO.
New-England y Dec. 15, 1758.
DEAR ASPASIO,
NEWS from your Theroji, now in this remote corner
of the Earth, you will eagerly expect by eve.y ftiip
that fails from thefe parts. — But what mall 1 write, O niy
friend! — No pleaiant walks, no beautiful garden?, no ro-
'mantic mounts, my dear Afpafio, nor any other theme to
entertain and :o amufe rnufl you expe£l from me! Alas, I
have been deceived ! My hopes, once high railed, are,
I think, emirely gone. As the rnjh without mire, and the
flag without water* jo the hxpocrite^s hope fhall perijb. (l)
As I was walking in my garden, l'oon after our vifit to
Philenor, (2) (which was, as I remember, about the middle
of harveft A. D. 1734,) mu^ng ori all your agreeable con-
verfation, your fervent zeal, and how you urged me to be-
lieve : — To believe what? faid I, to myfelf. — To believe
that Chrift died for me. — How, for me ? thought I. — Af-
pafio knows, I believe that Chrift died for tinners. — Yes,
but he would have me apply th.it to my own foul ; and
believe ChriH died for me. — Afpafio knows, I believe
( I ) Job viii. 1 1/13. Set Mr. Hervty's Dialogues , FcL III.
p. 313. edit. I. — N.B. The firft edition of Mr. Hw. Dial, is
referred to in this letter : as Theron is fuppefed J'opn after the
con~jerfat:on at Philenor's, to have experienced what follows,
(2) Mr. Hervefs Dialogues, <vol. III. p. 262.
B
t THERON TO ASPASIO.
that Chrift died; that whefoever, according to the true
fenfe of" the Goipel, believes in him, mould not periih,
but have everla fling life. Is this believing in him ? — Is
this juilifying faving Faith? — To believe 1 am one that
he died for — one for whom he intended to procure par-
con, reconciliation with God and eternal life? — Yes, this,
this is Faith. ■« A real perfuafion that the blefied jefus has
fhed his biood for me, and fulfilled all rightcoufnefs in my
flead, that through this great atonement and glorious obe-
dience, he has purchafed, even for my finful foul, fanctify-
ing grace, and all fpiritual ble&ngs."(i) To believe it wat
for me, juil as if I had been mentioned by name : even
juil as my Tenant believed me, when, in his lair, iicknefs,
X fent a meflage, alluring him, I had cancelled the bona,
and forgiven his debt. (2) And juft as David believed the
kingdom of lfrael mould be his own, on the exprefs pro-
iriife of Almighty God. (3) And juu as I believed my landi
to be my own, by the deeds of conveyance. (4) In a word,
.Afpafio would have me go to God, and fay, " Pardon it
dine, grace is mine, Chri.lt and ail his fpiritual blefiingt
are mine;" not becaufe I am confeious of fanclifyrag ope-
rations in my own breaft, but becaufe I am confeious I am
a finner. All thefe biefTmgs being cor-figned over to me at
iuch, in the everlailing Goipel ; with aclearnefs unquestion-
able as vhe truth, with a certainty inviolable as the oath of
God. (5) No clogging qualifications infifted on: only be-
lieve, and all is mine. (6) 1 longed to know that Chrift
was mine. (7)
And could I fee my title clear.
To manfions in the ikies,
I'd bid farewell to every tear
And wipe my weeping eyes.
But how can I fee* how can I believe ! Oh my unbeliev-
ing heart! what mull I do? — " Cry to God for help," fays
uiy Afpaao. " Seek the blefied fpirit to teftify, that God
has given me eternal life; aVid this life is in his Son. And
$0 witnefs with my fpirit, that 1 am a child of God (8).
Tiius, as I walked, I naufed — my heart was fuil — I
flopped — with eyes life up to Heaven, and faid, — I believe,
' (1) Mr. Her. Dial, vol l\\. p. 278. (2) Ibid p. 279.
.{3)^309. (4) P. 3 12. (5)^280,313. {6) P. z7$.
(7) P'253> 254- (8) ^3i6.
THEfcON TO ASPASlO* *%
"Lord, help my unbelief. — I thought of Calvary. — 1 heard
the foundings of his bowels, and of his mercies tcwardi
me. O thou cf little Faith ! wherefore deji thou douht ? (i)
Wherefore dolt thou doubt of my love to thee, for whoa
I have fhed my blood ?
1 believed, 1 was ravimed ; I was full of love, jay and
gratitude : and with eyes again lift up to Heaven, 1 laid,
«4 Glory be to the Holy Ghoil for teilifying of Chrift in.
mv heart, and appropriating this great falvation to my
foul." (2) And thus I continued rejoicing for feveral days,
and thought I fiiould never doubt again.
B.jt, oh, alas ! the fcene foon changed. I gradually loft
a ienie of my great danger, and great deliverance; as th»
Ifraeiites, who fang God's praife, but foon forgat his works;
or like the ftony-g round hearers, who heard the Word with
joy, endured for a while, and fell away. Or rather like
the thorny-ground: for, as about this time I removed into
New-England, the cares of the world came in upon me,
and choaked the Word, and I brought forth no fruit : ra-
ther I loft all difpoiicion to pray or praife, and my devo-
tions degenerated into mere formality.
And now unbelief, as I then called it, began to work.
" Surely all is mere deluflon," thought I. But, again, I
faid, «« This is my infirmity." And thofe words of Scrip-
ture were feme comfort to me, O thou of little Faith, where-
fore dojl thou doubt ? — Who againft Hope believed in Hope. —
Who walk in darknefs and fee no light, let them trujl in the
Lord, and ft ay tbemfehves en their God. — Why art thou call
down, O my Soul, hope thou in God? (3) And I watched and
prayed, and ftrove againft my unbelieving thoughts. (4)
From this time forward, having no clear marks or iigns
of Grace for my comfort, nor any new manifeitations of
the love of God to my Soul, I began, as you had directed
in fuch a cafe, to live by Faith. I ufed every day to go ta
God, and fay, "Pardon is mine, grace is mine, Chrift and
all his fpiritual bleffings are mine." And thus, unconfeious
of any falsifying operations in my own breait, 1 lived
wholly by Faith : by Faith, as I thought, on the promife
and oath of the unchangeable Jehovah. (5) And thus I
(1) Her-v. Dial. p. 276, 277. (2) Vol. I. p. 156. (3)
P.2S9. (4)^.308,309. (5)/\3i3» 3H.
B 2
+ THERON TO ASPASIO.
continued many months, generally pretty eafy ; althouofc
iffmetimes troubled with doubts and fears.
But above a year ago, as 1 was reading mv bible, in the
fjth chapter of St. Matthew's Gofcel, I found the parable
ot the Sower ; which reached my cafe, and greatly gained
the attention of my hear:. Here I faW the various forts
of hearers, the different kinds of Chriftians defcribed ; and
eived that none ate efteemed good men by our biefied
>ur, but thole who, like the good ground, bring forth
fruit: This ftanled me, this gave my faith a mock, 1 never
cou.id get over!
However, not knowing but that I rniftook the meaning
Of that parable, I refolved to fearch the Scriptures, to .fee
if it u ere really the character of ali true believers, to bring
firtk fruit, i.e. as I underflood it, to be holy in heart
and life. I began with the (Sofpel of St. Matthew, and
read the New-Teitament through, and made a collection
of many texts of Scripture, which I wrote down and com-
mented upon. I will give you a fpecimen fremmy Diary.
ov. 20, 1757, I retired as ufual to read the holy
Scriptures, by which I am to be judged at the lail day — I
d to read ChriiVs Sermon on the Mount: Blejfed ar&
tnrinjpiriti B/cfcd arc they that mourn 3 Bleffid are
the fraek} — the pure of heart, Sec. But aias, O my Soul !
i am not confeipus of thefe good qualifications : are there
not, neverthelefs, bleffings laid up for me? 1 read on
to chapter vii. 19, 27. %<very tree that bringeth not forth good
fruit, is he-Tvn do-tun and caji into the fir e: By their fruits ye
flail knew them : Not e'very one that faith unto ms, Lord, Lord,
jh all enter into the kingdom of Heaven, but be that docth the will
of my Father which is in Heaven. This, this, O my Soul, rea-
ches my \-Qry cafe ! this is my character ! and this my doom I
The following verfes condemn me too : I am the man that
has built his houfe upon the J and." Thus far my Diary.
But how difcouraging foever all this appeared, yet ftill
I maintained fome fecret thoughts, that I was only a back-
flider, and mould fee things clearer after a while. Belides,
to give up my hopes, and look upon myfelf a poor Chrift-
lefs finner, after I had (o long fettled down in quiet, was
like death to my fpirits; — It opened a moft frightful prof-
peer, before me. — If not converted now, moft probably I
never mill be ! I had as good live on in pleafmg delufion,
as fink down into defpair !
THERON TO ASPASIO. 5
And befides, I remembered you had Lid, ** This me-
thod of feeking peace and affurar.ce," by figns cf Grace,
"Ifear, will embarrafs the limpie minded, and che
raLher than fupjarefs the fluctuations cf doubt; for let the
marks be what you pleafe, they are all a feeble and pre-
carious evidence." And I wiflied I could boldly fay, as
once 1 did, '; Pardon is mine, grace is mine, Chrift and
all his fpi ritual bleffings are mine; howevet uncpnfcious of
fancTtifying operations in my own bread. ( 1) B.t our bleff-
ed Saviour's words liruck terror through my foul : He that
hearetb theft words of mine arid doth them not, is like a fool-
ifb man, that built his houje upon the fund.
About this time I was, by a religious Perfon well ac-
quainted with my cafe, directed to Mr. Saepherd " on the
le of the Ten Virgins ;" Mr. Edwards " on Reli-
gious Affections, Mr. Ballard's Life," and fome other
books of the fame damp; '* which, (faid he) are eftecmeo1
by pious people in New-England, as the beft of books on
experimental religion." 1 obtained the books, I read them.,
they condemned not only my prefent ftate, but all my no-
tions of religion : and represented true religion to coniiit
in fomerhing eflentially different, of which I had never
had the leait experience : which inftead of affording com-
fort and hope to my dejected mind, did but confirm my
former doubts and fears. What now to do, I could not
tell — Here three thoufand miles from my dear Afpailo, 1
cannot fee his face, nor have his aid. — I mail fmd out a-
nother ipiritual guide — I heard of one Paulinua, a clergy-
man, a noted friend to vital piety, a tendir faithful guide to
bewildered foul^ ; but not in my Afpauo's fcheme. My con-
fcience faid, " Go fee the man, and ?ct an honefl part; tell
him ail your c :fe, be willing to know the truth." My heart
replied, " 1 cannot go ! I cannot go !" But as a ferious, fo-
lemn fenfe of the eternal world was no . growing in
my heart, I was loon brou a^bt to a better mind ; particularly
in the evening of ' Decexibjr 8, 175 r fe-
cret prayer,! nad fuch a fenfe of e.emi eter-
nity, and fuch a view of the dreadfulnefs of eternal damna-
tion— theaj ed hypocrites,
opening their eyes i woe, who once refufed to fee,
(1) Ih rv. Dial. p. 313.
B.3
D DIALOGUE I.
while there was hope, but now muft fee when all hope is
for ever gone ; that I fhuddered, and was ready even to
cry out with anguifh at the terrifying tfyoughtof this be-
ing at lall my dreadful lot! Whereupon, refolving to be
hcndc at all adventures, I determined on a vifit the next
Monday evening. — I went, I went again and again ; and
knowing my dear Afpafio would be glad to hear what
palled, I wrote, down the fubftance from time to time,
which I now fend enclofed, in the form of Three Dialogues;
which, when you have read, I am fure you will pity my
cafe. — And, O my Afpafio, ceafe not to pray for
Your difconfolate
T HER ON.
P. S. I expecl no opportunity to write you again till
early next Spring; when you may look to hear further
from your Theron, if on this fide eternal burnings. — God
only knows how that will be. Adieu, my dear Afpafio.
dialogue I
ON Monday evening (Decern. 1 1 .) I had the happinefs
to find Paulinus at home, alone in his ftudy ; he re-
ceived me with all the poiitenefs of a Gentleman, and with
all the undifTembled gocdnefs of a ChriiVian. After en-
cuiring into the ftate of Religion in Great-Britain, when
I came from thence; perceiving by what was faid, my
acquaintance with Afpafio, he made fome enquiries after
him, ard his fentiments of Religion, and about a book he
has lately fo ftrongly recommended, (i) Which gave mc
(i) Mr. MarJbaVs QofpeUMyJkry of Salification ,—
'* which 1 frail not (fays Mr. HerveyJ recommend in the file
of a critic, or like a reader of tafle, but with all the funpli-
eify of the weakeft Chrijiian ; I mean from mj oiun experience.
DIALOGUE I.
an opportunity, without letting him into the ftate of my
Soul, a thing I was loth to do, to bring upon the board
the topics I defigned. Wherefore, 1 began
Thercn. Sir, may I know your fcntiments relative to
fome points in thefe books ?
Paulinas. I am willing you inould know my fentiments on
any of the docttines or Religion ; but ihould chufe to lay
nothing of the fentiments of any particular author by name.
Tier. I am fenfible this b not To deiirable, nor ihould I
aflc it, but that I am not a little embarraiTed between the
fcheme of Religion advanced in Prefident Edwards's T;ea-
tife on Religious An :<:'■. ion?, and tnis advanced in thefe
books: And i want to know, what may be faid in aniVer
to the particular arguments of theie Divines. And I ihall
confider all you fay, how plain foever : for I delire you to
ufe the greateit freedom, not in a perfonal light, as defigned
to reflect at ali on thefe authors; but only as defigned to
give inftrucuon to me. And if you could particularly an-
fwer feverai things I rind in them, it would give me much
more fatisfa&ion, than to hear your opinion m general. —
Befides you know, what authors publiih to the world, they
voluntarily iubrr.it to the examination of all. And if the
good of mankind, which all authors profefs to feek, calls for
a particular examination of any of their writings, they
cannot confiftentiy be difpleafed, if they are uied with
candor. Theie authors themfeives have taken the greateft
freedom to fpeak of the fentiments of Divines, ancient and
modern. And I know my dear Afoafio would be perfectly
pleafed to hear you, with the utmoit freedom, make all
your remarks and observations on his piece; for he is one
// has been made one cf the mofl ufe fid bocks to my own foul ; I
fcarce ever fail to receive fpiritual conflation and fir engih from
the per ufa I of it. And was I to be banijhed into fome defolate
If and, pofi'tjjed only of two books befides my bible, this Jhould be
one cf the two, a;; d perhaps the fir f that I would chccfe." See
Mr. Hervey's Dialogues, edit. 3. vol. HI. p. 336.
N. B. This 3d edition cf Mr. Hervey^s Dial, is referred to
in what follows. And the 6th edition cf Mr. Marjhal.
Y).jh all fund for Mr. Hervey's Dialogues, vol. III.— M. fall
f and for Mr. Mar/hal's Gofpel-Mjfcrj , &c. As both thefe becks
contain one complete fy ft em, fo both Jhqll be confidered together.
O DIALOGUE I.
of the mofr. can-lid, generous, good-natured gentlemen I
ever faW : .:, therefore make no excufes, nor be
at all upon the Fe/er\ e.
Paul. Whatp; . points, Sir, do you refer to ?
Tbtir-. 1 nature of love to coo, of justifying
fai th , and cf assurance. — To begin with Love to God.
fire to know what is the primary and chief motive,
me io iove God. A view of the
ineiFable glories of the Deity, as he ha^ manifefled himfelf
in his word and in his works? Or a belief of his iove to
me in particular ?
P,.ul. Before we enquire into the original grounds of love
to God, pray tell me, What in God are we to love ? and
ho.v are we to love him ?
Ther, " The Lord is not at all loved with that love that
is due to him as Lord of all, if he be not loved with all
our heart and fpirit, and might. And we aie to love every
thing in him, his Juilice, Kolinefs, fovereign Authority, all-
feeing Eye, and all his Decrees, Commands, judgments,
and all his doings." (i)
Paul. Who are uncer obligations thus to love God ?
Saints, or Sinners? Chriftians, or Heathens ? Some, or all
of mankind.
Tber. All mankind. Even the Heathen, who are with-
out any written law or fupernatural revelation, are obliged
by the light of Nature to iove God with all their hearts j
and that under the penalty of God's ev.erlaiiing wrath. (z)
Paul. If all mankind, even the Heathen world not ex-
cepted, are thus under infinite obligations to iove God
with all theif hearts, and to glorify Geo" as God, (to ufe the
Apotlle's expreflion, Rom. i. 21.) it mult needs be that
there is a ground ?.nd reafen of love to God antecedent to
a consideration of his being our reconciled Father and
Frier J in }^^s Chrifl. For the Heathen, millions cf them,
never heard of Jefus Chrifl. And there are great multi-
tn the ChHftian world, who live and die without an
(1 in God's fatherly love in Chrift. And yet you fay,
efe are under fuch obligations to love God with all
their bean;, that they will deferve his eternal wrath for the
leaii negtfecV. And indeed the holy Scriptures meft ex.-
prefsiy ailert the fame thing, Rcm.i. 18 — 21. Gal.iii. 10,
(1) M./.2. (2) U.p. 4. 5,
DIALOGUE n 9
Tber. But, Sir, is it not impofiible (i) we Ihould love
God before we lee .that he is our. reconciled Father and
Friend in jefus Chrift ? We muft know that our fins are
forgiven, and be well perfuaded that God is reconciled to
us, before we can love him. (z)
Paul. God never manifests himfelf as a reconciled God
and Father, to any of the children of men, un:ii they are
• firit reconciled to him, and love him. John xiv. 21. Acls
iii-. 19. Their firft love to God, therefore, muft of ne-
ceffity begin on lbme other foundation, from fome otuer
inducement; or they never can begin to love him at all.
Tber. But what is there in God, that can induce us to
love him, unlefs we firit know that he loves us ? I appeal
to the experience of all true Saints, as inconfillent with your
fuppofition. (3)
Paul. This is the language of God's law, TLcu Jbalt
hue the Lord thy God with all thy heart. Pray, what rea-
i'ons and grounds are there for this law ? Anfvver my ques-
tion firft, and then I will anfwer yoar's. Tell me the grounds
and reafons of this law, and I will tell you what there is
to induce us to love God before we know that he loves us.
I'/.er. The law teaches us, firil to. believe that God is
our God, our reconciled Father and Friend: Tuou [bate
hue the Lord thy God. (4)
Paul. God is our God, the God of the whole human
race, as he is our Creator, our Preierver, our rightful Lord
and Sovereign, who has an entire aad ablolute authority
(1) Should a lying fellow bring tidings to an impenitent pri-
foner juft/y condemned to die for murder, ajjuring him of a
pardon from his. judge i the deluded murderer might be full of
hue to his judge, and greatly extol his jujlice, as well as good-
nefs, and pour out foods of tears : But on difceraing his mi/lake,
he would f con return to his former temper. God's nature and
law are juji the fame, befre he forgives us, as after ; and
as worthy to be loved. But it is eajter for an impenitent ft 'fi-
ner to commend God's law, in a firm belief he is delivered
from the curj'e. than to hue it as being in its own nature holy,
juft, and good. Satan knows t it is no evidence of Upright -
nefs in God's, account, that a man is --very religious ; if all his
Religion arifes merely from felfjh confi derations, fob i. 8, 9,
IO, 11.
(2) M.p. 21, 25. (3) M.p. 25. (4) M.p. 28.
IO T> I A L O G U E X.
over us: But he is not a reconciled Father and Friend 19
all the human race. Rather the whale world lieth in wick-
idnejs, i John v. 19. And the greateft part of man-
kind are under the divine wrath. John iii. 36. And God
is angry with them e-very day ; his foul hates them, and he is
nvLetiing hi: fword for ibeir dejl 'ruction, if they repent not.
Pfalrn vii. n, iz, and xi. 5. And yet even while in fuch a
flate, you grant, they are under infinite obligations to love*
God with al] their hearts ; and that the leait defect expoles
them to eternal damnation. Nor have you granted any
more than St. Paul exprefsly aiTerts, Gal. iii. 10. — Now*
pray, tell me, is this a reafonable law ?
Ther. I grant, this law is holy, juil and good. (1)
Paul. But then it will follow, that there are reaibns and
grounds why God mould be thus loved, antecedent to a
consideration of his being our reconciled Father and Friend.
Reafons and grounds which are fufHcient; which really
oblige us in point of duty : and therefore ought to influ-
ence us in practice. And if we are not influenced by them,
we are to blame. Yea, fo much to blame, you fay, as to
deferve God's eternal wrath.
Tber. It is certain, that all the perfection, goodnefs and
excellency of the divine nature, cannot renderGodan ami-
able object to us, unlefs we know that he loves us, and h
cuK reconciled Father and Friend. (2)
Paul. The firfl queftion is net, whether unregenerate
finners, while dead in fm, and enemies to God, do actu-
ally love God : but whether they ought not to love him.
Whether the perfection, goodnefs and excellency of the
divine nature is not a proper inducement, which renders it
reafonable and fit : Yea, which obliges; nay, infinitely
obliges ;hem to Jove God. I think you muit grant this ;
for how elfe can the law be holy, juft and good?
2'her. If I fhould grant that the peifeftion, goodnefs
arid excellency of the divine nature, docs voider it {it and
reafonable that we mould love God withal! our hearts;
yet it is iinpoflible we mould love him, except firfl we
know he loves us. (3)
Paul. If God is really a Being infinitely amiable in hini-
felf, and if it is fit and reafonable we fhoald love him for
the perfection, goodnefs and excellency of his nature, then
(i)M./>. 4. (z)M./. 25, (.3) M.^iv.25.
BIALOGUB 1, 11
there is, yea, there can be no difficulty in the way of the
practice of this duty, but what lies in the badneis of our
^hearts; and fo, what we are to blame for. And therefore
were our hearts right, we mould love him for his own
lovelinefs, (i) and feel difpoled to glorify God, as God;
as the very Heathen ought to do, who never heard of hit
defigns of mercy by Jeius Chriit. Nay, all the Heachen
world are at this day, and ever have been entirely without
excufe, in not being thus affected towards the infinitely
glorious God that made them : Yea, they are, for this, in-
finitely to blame ; fo as to deierve eternal wrath. And this
is St. Paul's doctrine, Rom. i. 18, 21. Nay, this doctrine
is fundamental to St. Paul's whole icherne of Religion.— -
Overthrow this, and you will overthrow his whole icherne.
For It is in this view, that he pronounces jew and Gentile,
«ven the whole world, to Hand guilty before God, with
their mouths fiopt, without one excufe to make for them-
felves, though doomed to eternal destruction for not loving
God with ail their hearts. And fo holy, jult and good
does he efteem this law to be, as that it was needful the
Son of God iiiould be fet forth to be a propitiation, to de-
clare God's righteoufaefs, that he might be just, and
not go counter to all good rules of government in pardon-
ing and faving true penitents. Rom. iii. 9, 26.
Ther. The Heathen were liable to destruction for their
idolatries, and grofs immoralities.
Paul. Yes, and alio for their not glorifying God as
God. The wrath of God, fays ths Apoitie, is revealed from
Heaven againji all uagodlinefs : againit the Wait degree of
difrefpect towards the infinitely glorious Majeity of Ilea-
(1) If our hearts •'were right, i.e. were as they ought to bt,
were as the law requires them to be, we jhould lo-ve God for
his own lovelinefs : But in regeneration cur hearts begin
to be right ; therefore, then, even at teat infant, we begin
to love God fur his own to<velinefs. For at that 'very infant
when the vail is taken from our hearts, we all witii open
face, beheld as in a glafs, the glory pf the Lord, 2 Cor.
iii. 18, Even the law as a mimilration of death and .con-
demnation appears glorious, ixer. 7. 9." ■ But every man
is to blame, that his heart is not tight. Theron pUacs i»i-
pcjjibiiity. St. Paul, howeiyer declares this kind of nnpcjj^ility
#* be Mn txcufi, Rem. i. 20, 21,
12 D I A L O C tJ £ I.
ven. The leaft defect of leve towards God, expofes them
to eternal deitruction. This was the Apcftie's conftant
do&rine, and a chief foundation of" his whole fcheme of
principles. Gal. iii. 10. Rom. i. 18, and iii. ?.o. ',
Ther. But the Gentiles had not To much as heard of
the way of fatvation by Chrift ; and mull therefore, if their
confeierxes weie awakened, be in fearfol expectation of
eternal wrath. But fiirely it trtuft be abfbf&tely impciiible
we fliould love God, if we view him, as difpofed to punifh
us in Hell for ever. Yea, "if I look on Gcd as c< ntrary
tome, as one that hates me and will damn me, my own
Siinate (elf-love will breed haired and heart-rifings againft
him in fpigh't of my heart."'(i)
Paul. That is, the divine law is fo intolerably cruel,
that uniefs it is entirely fet afide as to us, we can never cp
pacified toward;, our maker. tYe are in' arms, in open
rebellion, (b virulent that wc are full of " hatred and
heart-rifings," in fpite of all reftrainfs. And we proclaim
in the fight of Heaven; Vur caufe is fo juil, that we can
never lay down our arms, fall at the foot of our fovereign
and jufiify his law ; nay we can never nave one good
thought of him, till fir ft he fet afide his law, remove the
cuife, and grant us Plea ven upon our demands. Upon
this condition we will forgive our Lawgiver for what is
paft, and be at peace for the future. On this foot
we will lay down our arms, and be reconciled. Our firft
-work, therefore is, to believe that God doth give Chrift
and his falvation to us, and is become our reconciled Fa-
ther and Friend. And this belief is to lay the foundation
of ali our Religion. But, O my dear Theron, fuch a Faith,
growing up out cf fuch an unhumbled, unfubducd heart as
this, and a Religion ariling from fuch a root, is all delulion,
if there be any fuch thing in nature as delufion. (2)
Befider , tell me, my Theron, do you verily believe, that
God's difpofition to punifh fin, according to his holy Law,
(i)M./>. 140.
(2) Haix righteous is it, in the holy So-z'crcign cf the world,
to Juffer fitch a proud, f elf -righteous Sinner, Jo ready to quarrel
fcr a pardon, to be deluded with a falfc perfuaficn that he is
pardoned ! As he takes Satan's fide againjl God and his Law;
fo Gcd may jujlly leave him in Satan's power, 2 1'heff. iu
IO, II, 12.
DIALOGUE I. I3
is a hateful difpofuion ? And do you verily believe, that
God is an odious Being on this account? Or do y^u al-
low yourielf to hate G od, for tnat, for which he appears
infinitely amiable in the eyes of all the Heavenly world ?
Rev. xix. 1, 6. Or is yojr heart a carnal, unregenerute
heart, under the fall power of enmity againit God and his
Lavv ; Rom. viii. 7. It is certain, wnat you fay can ne-
ver be jaiiiiied. For if we have given God juii caufe to
hate and punilh us, by our wickednefs, he is not the lefs
lovely r^r being difpofed to do fo, except he is the left
lovely for being holy and juic ; that is, the lefs lovely, tor
that, in which his lovelineis in a great meafure coniifts.
You acknowledge the Law is holy, jujl and good, even
as to the Heathen world, who never heard of a Saviour.
Therefore, it is not the Grace of the Gofpel, that makes
the Law good. The Law is older than the Gofpel , and
was holy, jufl and go, a, before the Gofpel had a being. —
Yea, the Law had Oeen far ever good, if Chriif. had never
died. We were not the injured, abufed party : Chrih did
not die to make fatisfaction to us, pacify our angry minds,
and allay our " h ttred and heart-Tilings." The Grace of
the Goipel is not granted to counterbalance the rigour of
the Law, and to render God's plan of government justifi-
able ; and Fo to fweeten the imbuterec mines of God's en-
emies. God the Father, was not a tyrant, nor did his Son
die a facrifice to tyranny, to retcue his injured fubjects
from the feventies of a cruel Law. Nay, if the Law in
all its rigour had not been holy, juji and good, antecedent
to the gift of Chrifti there had been no need God fnjuid
ever give his Son to die, to anfwer its demands. It ougbt
to have been repealed on Adam's fill, if too feveie for an
apoitate race ; and not honoured by the obedience and
dea.h of God's own Son. If this Law, as binding on a
fallen world, is not, in itfelf, holy, juji and good, glori-
ous and amiable ; the Gofpel of Chrilt is all delufion. For
it is impoilible the Son of God ihouid die to anTwer the
demands of an unrighteous Law. It was wrong he Ihouid
bear a curfe in our ftead, which we ouffeiyes did not de-
ferve. Such an appointment would have been incr nfntent
with all the Divine perfections. If we view the Law as
14 DI ALO GDE I.
too fevere, we muft view the Gofpel as not of God ; if wt
will be continent with ourieives. (i)
Therefore, you and I muft approve the Law as holy,
juft and good, glorious and amiable, with application to
ourfelves, before we can with all our hearts believe the
Gofpel to be true. And therefore, not a beiief of God's
love to us, but a view of the infinite lovelinefs of the Di-
vine Nature, muft reconcile us to the Divine Law. Nor
does this reafoning attempt to prove an impofiibilty ; but
rather it demonftrates the abfolute neceility of regenerati-
on, as antecedent to the firft acl of Faith ; a doctrine your
(l) In Mr. Hervey'six. Dialogue, Vol. II. p. 16. edit. \ft.
Afpafio having cited the words of the Apofele, to prove his
point : As many as are of the works of the Law, are under
the curfe. Gal. Hi. 10. Tberon objecls, and Afpajio anfwers
as follows .
** Theron. Under the curfe ! becufe our attempts to obey ,
though faithfully exerted, are attended with defecls ! Is
not this unreafonable and Jhocking ? Uureafonable that the
God of jfuflice jhould tfiablijh a Law offuch cffummait per-
fection, as no child of Adam can, even with his utmeji ajjidui-
ty and care, fulfil ! Shocking, that the God of Mercy jhould
thunder out fo fevere a denunciation, on the leaf inadvertent
breach , on every unavoidable failure / — This exceeds the re-
lentlefs rigour of Draco, or the tyrannical impositions of the
Egyptian tafk-majiers. Draco is j'aid to have written his
laws in blood, let he never enucTied fuch infei/utions, as were
abfolutely too jlridl and dijjicult to be obferved. And though
the Egyptian tajk-maflers infified upon the full tale of bricks
without allozving the nee effary proportion ofjiraw,yet the pun-
ijhment they infliiled, was incomparably lej's than everlasting
a'eferuclion."
'* Afpafio. Had God Almighty's defign in delivering his
Law to fallen mankind, been to propound the means of their
jujlification ; ycur argument would have been valid, and y cur-
inference undeniable. But the Supreme iegijlator had a very
different, afar more myfeerious end" That is, he defegned the
Law to be our fchoolmaiicr, to bring us to Ghrijl. As Afpafio
goes on to Jbew, p. 18, 19, 2C — without once thinking, that
if the Law. antecedent to a confederation of the interpefetion and
death of Chrijt, was a cruel Law, like that which the Egyp-
tian tajk-mcjlers urged, it ought to have been repealed. It
DIALOGUE I. I5
author does not believe : (1) And yet a doclriie plainly-
taught in Scripture, joh. 1, 12, 13.
Ther. Whatever we may do in fpeculation, when at cafe ;
it is impoflible, under a lively fenfe of trie dreadfulnefs of
eternal damnation, that we fliould, with application to
Ourfelves, approve in our very hearts, the Law in all its
rigour, as holy, jujl and good, as being really amiable and
glorious in itfelf, till we know we arc delivered from its
Curfe.
Paul. If the Law, in all it rigour, is not holy, juft and
good, glorious and amiable, before we are delivered from
its curfe, 'tis a pity the beloved Son of God was obiiged
to die to anfwer its demands. 'Tis a pity that a bad, a
hateful Law ihould be fo infinitely honoured in the light of
the whole intelligent fyftem. — 'Tis a pity God ever made
it — a greater pity he fuffered it to Hand unrepealed. But
the greateft pity of all that he gave his Son, his only be-
gotten and well beloved Son, worfhipped by all the holts
above, to die upon the lhameful, painful Crofs, to anfwer
its demands. The Gofpel opens a fad and gloomy fcene
nvas a dijbonour to God to make it, and a greater dijhonout
Jiill to appoint his Son to anfuoer its demands. Nor is a cruel
Laivfit to be a fchoolmajier in God's -xvcrld : or Jutted to teach
us any thing, but to have hard thoughts of God. And yet Af
pajio goes on to fay (page 21) ". Rather than the Divine Lavj
jhould lofe its honours, Sodom and Gomorrah were laid in ajhes ;
the ancient world was dejlroyed with a deluge j the prefent
frame of Nature are defined to the flames, and all its unholy
inhabitants mujl be doomed to Hell. Nay, rather than that
the leajl tittle jhould pafs unaccomplished, its curfe has been ex-
ecuted on God's ovjn Son, and all its injunctions have been ful-
filled in the pcrfon cf fefus Chri/l." Very true, but does net
all this demon/irate, that the Law was not too J'evere and Jhidl
but perfectly holy, juft and good ? — A glorious Law. 2 Cor.
Hi. 7. And that previous to the conf deration of the Grace cf
the Gofpel. Had the Law been in itfelf bad, the death of
Chrijl could not have made it good. Therefore, it was not
" God's deftgnf that the Law Jhould be our fchoolmajier t that
made the Law good : But it was in itfelf holy, juft and good ;
and therefore, it was ft to be our fchoolmajier*
(l) M.p. 135.
C 2
1 6 DIALOGUE I.
to all the inhabitants of Heaven, if the Law is not a glorious
Ycu m~y, O my 1 neron, be ravifhed to think
Chrift died lor you, le. the Law be good cr bad ; but you
can never acquieice in the Goipel v ay of life by the blood
oi Chrift, at honourable to God, till the Law rirlt appears
glorious in your eyes : but rather (forgive mc, my friend)
you will rather reel the heart of an infidel in your
I f] 'Tiay be raviihed to think Chrift died for you ;
although you conceive of God the Father, as acting the
pars H< iven forbid the blaTphemy) 1 fcy, as acting the
part of a tyrtfri't in the whole affair. But then, who can be
10 ilupid, as ro believe the Son of God died a facrifice to
tyranny ? *' 11 you are fafe, you care not how." is this
your heart r If fo, you are quite an infidel. — indeed, this
is the heart of every natural man ; and it is equally true,
that every natural man is under the reigning power of in-
fidelity. Nc man can fay, that J ejus is the herd, but by ibe
Holy Goof, i Cor. xii. 3. Irl.-ujeever believeth that J ejus
is toe Chrift ', is born of God. 1 J oh. v. i* See alio Kom.
x. 9. 1 Joh. iv. 15. (1)
induce men
( 1 ) The external Evidences cf Chrifianity ?nay
to Jucb a belief cf the Gcfpel, as thai they dare net renounce
if, ti ougb they do net like it ; but will not give a beart-fatis-
Jying conviction of its truth ; fo long as it feems to contain a
fyfiem cf doctrines inconfijlent with the moral pufeclions cf God.
Bit at frfi fight, it appears incenfjient ivrth the moral perfec-
tions cf God, to give his Son to die in cur plead, to anfwer the
demands cf a Law in its oven nature too fever e. So long, there-
fore, as the Lave appears in this light, no man can heartily be-
lieve the report of the Gcfpel, Gal. Hi. IO, 13. — And this is
one reafon, that all unregenerate men, mho in Scripture are
confi.iered as enemies to God's Law (Rom. viii. 7, 9. ) are re-
prefented as net believing the Gcfpel. (\ John, v. I, &c. l5c.J
And this Jhews, how our unbelief of the Gcfpel artfes f cm cur
enmity a gain f. God and his Law (Johnvii. 17, andvui. 4.J.J
and fo is truly criminal. ("John in. J 8, 19, 20, 21- — And this
accounts for the fearful appreherfons of eternal dffiruilion fo
eommon to awakened Sinners, who begin to jee their fate by
Law, but as yet do not approve the Law as h( ly , juft and gcod.
// is not J} range their fears run fo high, when they do not be-
lieve the Gcfpel to be true — And this a counts for the aptnefs
of awakened Sinners to catch hold offalfe hopes, and build en
DIALOGUE I. I/
Wherefore, the awakened Sinner, under a lively fenfe of
the dreadfulnefs of eternal damnation, with particular ap-
plication to himfelf, mult (through the regenerating influ-
ences of the holy Spirit) be brought to approve the law, in
all its rigour, as holy, juft and goody as being really ami-
able and glorious initfelf, before he can fo much as believe
(in Scripture-fenfe) the Gofpel to be true. Till this, every
man has the heart of an Infidel. Yea, till this, every man
is as much of an enemy to the Gofpel (rightly underitood)
as to the Law.
Here, my dear Theron, here lies the great difficulty of cm-
bracing Chriftianity. This fets the world againft: it. Their
hearts hate it, and their wits and pens are in a manner
CDnftantly employed to banilh it from the face of die Earth.
All the chief errors in Chriftendom grow up from a fecreC
hatred of God's holy Law. But all their elaborate volumes
are confuted with this (ingle fentence : Chriji loved the
falfe foundations : as the) are blind to the only true way of ef-
cape by J ejus Chriji. And this Jhews how prepojlerous it is,
to think to perfu.ide Sinners to come to Chriji, and trujl in him,
before fr ft they approve the law hy --which they ftand condemned.
2 'hey may be deluded by falfe J'ugge/l-ons and falfe joys ; but
they will never believe the Gofpel to be true with all their hearts,
till firjl they approve the law. Regeneration mufl be before
Faith. (John i. 12, 13.^ As to the unthinking multitude, who
believe any thing they know not why j they may believe the
Gofpel juft as the Mahometans believe their Alcoran, merely
becaufe their fathers believed it before them. But no thinking
confederate man, <who has a right doclrinal under/landing of
the Gof pel-plan, can ever believe it with all his heart, or cor-
dially acquiefce in this way of life ; till by feeing the glory of
the God cf Glory, he approves the Law as holy, juft and good ;
and fo is prepared to fee the wij'dom of God in the death of his
Son. See Mr. Edwards on the AjfeSiions, p. 182, 199, en
the nature of Faith. — See, alfo, Mr. Edwards on the Freedom^
of the Will; in which all the objections of the Arminians again/1
the divine Law, as requiring more of us than we can do, an
fepped at the foundation, fee page 159, 177. See alfo the Au-
thor's True Religion delineated, wherein bis fentiments relative
to the nature of Law and Gofpel may be feen more at large, and
objections anj'wered, As alfo in his Sermon on Gal, Hi. 24.
c3
l8 DIALOGUE I.
Law in all its rigour, and felt it was holy, juft and good,
or he would never have (eft bis Father's bo/cm to die upon the
Crojs, to anfwer its demands. Antinomians, Neonomians,
Armnnans, &c. muft ail give up their various fchemes, or,
if they will be confiiLnt wiih themfelves, go off into open
infideiity. For the Law in all its rigour is right, and glo-
rious too, or the Son of God had never died to anfwer its
demands, (i)
( i ) f Infidels triumph tofeeprofejfed Chrifiians advance fuch
abfurd and intonfijient f chimes', they may do well to remember,
that the -very fpirit of enmity to God and his Law;, which
produces thef j ad cfiecis among prof efijed Chriftians, hath led
tk em ji "ul further, even to give up divine Revelation itfelf.
Perhaps, fiift, the Armi.nan jpirit wrought in their hearts r
f.nd they were (in their ovsn fancy ) infallibly certain, that it
is net jufi that God fhouid require more of his Creatures
than they can do, and then damn them for not doing, — The
?iext Jlepjthey denied the Atonement oi Chriil, and commenced
Socinians ; for it appeared abfolutely incredible, that the Son
of God Jhouid die to anfwer the demands of an unjuji Lav:. —
But,Lfily, when on further conf deration, they find that the
Old and New Tejl anient s both join to teach, that Curled is
every man that continueth not in all things written in the
book of the L;;\v to do them (Deut.xxvii. 26. — Gal. Hi, 10. )
and find that it is ajjerted, that Chrifl was made a curfe for
us, to redeem us from this very curfe (Ver. 13J, even from
the wrath to come, ( 1 Thef. i. \o.) and perceive, that the
dor'rrine of Atonement is fo univefally in-wrought into the whole
cf divine Revel at icn, that it cannot pcfiibly be fevered from it;
and yet confider, that if Chrif died to anjwcr the demands cf
the Law, the Law muji be fuppofd to be holy, juft and good,
in all its rigour ; a point they never can believe : Therefore, to
extricate themfelves out of all difficulties at once, (bold, dar-
ing rebels to God, that they be ! ) notwithjlanding all the in-
fallible evidences God has given to its truth, they run the
dreadful venture, to give up the Bible itfelf. They had ra-
ther turn profeJJ'ed lnfdels, than own the divine Law to be
ho]y, juft and good. And then, fo inconfejlent are they, they
pretend to make the Law of Nature their only rule. Not
confident) g that their enmity to the Law of Nature, the true
and real Law of Nature, hath driven them to this dreadful
length*
DIALOGUE I. 19
Ther. But, Sir, is not what fome fay, agreeable to
Scripture, reafon and experience, viz. tn.it as our enmity
againit God arii'es from conceiving him to be our enemy,
fo we can never be reconciled to him, till we fitfl: iee and
are perfuaded, that he loves us. (1)
Paul. With your leave, Sir, 1 will venture to affirm, that
this fcneme is contrary to Scripture, reafon and the uni-
verfal experience of all true Saint-,. — As to the experience
of all true Saints, we have that in the plained language,
defcribed by an ir.fpired writer, 2 Cor. iii. 18. We all
voith open face, beholding as in a glaf the glcr; of the Lord,
are changed into the Ja;;i£ image. A fight of the glory of
God is what moves us to iove hirn. Love to God is that
image of God .we are changed into. The image of God
chiefly cor. fills in love, as all own. And this is produced
by a lenfe of God's glory, as the infpired Apoitle affirms.
— Beiides, this fcheme is contrary to the whole Tenor of
Scripture, which every where teaches, that thoie who are
enemies to God, are actually in a ftate of condemnation (Joh.
iii. 18.) and of IVrath, (ver. 36.) and never can, nor will
be received into the divine favour, till they repent and are
concerted, (Acts iii. 19.) till they turn to God, ( Pov. i. 23, 24.
— Ezek. xxxiii. 11.) and are reconciled to him through J ejus
Chriji. (2 Cor. v. 2c — Luke xiii. 3, 5.) And indeed a true
j unifying Faith comprifes all this in its very nature, in
its very firft act. — Beiides if one lhouid be fo deluded, as
to believe God was reconciled to him while impenitent,
and out of Chrift, this belief would not, could not bring
him to love God. 'Tis true, fuch an one might, like the
carnal Ifraelites at the iide of the Red-Sea, be full of joy
and love, arifing merely from felf-love. A kind of love,
The fool faith in his heart, there is no God. Did man-
kind really believe that there is a God of infinite Glory, they
could not hut be convinced thai they are really under infinite ob-
ligations to love him as fuch, with all their hearts ; and that
the leaf defied! deferves his everlajling ivrath. But a fallen
ivor Id are dead to God, blind to bis beauty, and enemies to his
Lavj ; as all their reafor.ings, and all their conducl join to
prove. — So that Atheifm is the root of all errors ; and enmity
to God and his La-iv Jbuts our eyes againjl the Truth, and gives
Infidelity a reigning povcer over our ht, arts'
(1) M.p. 25,2b, 27,140. __,t^ „j
20 DIALOGUE I.
which has in it nothing of the nature of true love to God :
but is confident with a reigning enmity againft him.
Ther, But if our enmity againit God ariles from con-
ceiving him to be our enemy, remove the caufe, and the
effecl will ceafe. If we view him as our reconciled Father
and Friend, the occalion of our enmity being removed, our
enmity will ceafe, and we fhall naturally love him.
Paid. Right, Theron, you fay true, if that be the only
caufe of our enmity, this will effectually remove it. Nor
fhall we need to be born again (John iii. 3.) or to have any
new principle of divine life communicated to us. (John iii.
6 — Eph. ii. 5.) But from the principles of Nature we may
love God thus (Mat. v. 46.) and the regenerating, fancli-
fying influences of the holy Spirit will be wholly needlefs.
The vail need not be taken from our hearts, that we may
behold the Glory of God (2 Cor. iii. 18.) Only let God
declare that he loves us and all is done. And if he was
our enemy before we turned enemies to him, it feems
proper and meet he mould declare himfelf to be reconciled
firft. Be fure, as this will put an end to the whole contrc-
verfy between him and us, and fet all things right. And
one would think, that the God of peace would not be
backward to make fuch a declaration., in the moft explicit
manner, to all the human race, and that without the inter-
pofition of a Mediator, if indeed he became an enemy to
the human kind before we turned enemies to him. But if
the human kind, without the leaft provocation turned ene-
mies firft, and without any reafon revolted from their right-
ful Lord and Sovereign, and when God infinitely deferved
their higheft love, joined in open rebellion with Satan,
God's avowed foe; and if this, oar infinitely unreafonable
enmity is now the refult of the very temper of our whole
heart, even of a fixed contrariety of nature to God, his
Law and Government, which yet are fauklefs, yea, perfect-
ly boly, jufi and good (Rom. vii. 12. and viii. 7.) It is in-
finitely unreafonable that God mould forgive us, till we
acknowledge this is the cafe, and approve his Law, by
which we fiand condemned, in the very bottom of our
hearts. (Luke xviii. 13.) Nor, till we do this, can we
poflibly look to God through Jefus Chrift for pardon, as
abfolutely of mere free Grace. Without which, the Righ-
teous Monarch of the Univerfe has declared, we never fhall
be forgiven, (Rom, iii, 24. — Mar, xvi. 16.) Buthow^con-
DIALOGUE I. 21
trary to reafon is it, to fuppofe that God became enemy to
the human kind firit, and that all our enmity ariles from
conceiving him to be our enemy, as though Tome fault
were originally on God's fide, before we revoked from
him. And {o if he would now but become our friend and
love us, we mould love him without any more ado. What
need then of the death of his Son ? Or what need of the
fanctifying iniiuences of his Spirit ? If he was our enemy
firlt, he may well, without a Mediator, declare himfeif re-
conciled. And this will put an end to the whole contro-
veny. A mocking fche-me of Religion, this ! But ihock-
in^ as it is, and as reluctant as you miy be, to own it in
this (hocking drefs ; yet you mull, my Theron, adhere to
it, if you would be confident with yourfelf, or eife give up
your darling point. For if we are enemies to God, in the
temper of our minds, previous to one thought of his be-
ing our enemy, a perfusion of his love, 'tis ielf evident,
will never reconcile us to him.
Toer. Underiland me right. If we were to love God
primarily and chiefly for his own excellencies, a mere per-
iuafion of his love to us, I own, would not be fufricient to
bring us to this. But you are ienribie. fir, that many look
on this notion of loving God for himfeif, as a mere chi-
mera. What makes God appear lovely to us, is a belief, an
aiTurevi perfualion, that our fens are blotted out; and that
God is our reconciled father and friend, and altogether
love to us. ( i)
Paul'. But what warrant has a Chrift-lefs iinner, while
an enemy to God, to believe that his fins are blotted out ?
Or if he does beiieve fo, and is ravifhed with his delulion,
how can you prove this raviihment is of the nature of true
Holinefs? The Devil can thus delude and raviih a poor
Sinner: But has Satan power to beget divine Grace, and
real Holinefs in the heart?
Tber. But if the Word of God is full on my fide, this
muft determine the point.
Paul. Amen ! I join ifTue here, with all my heart. Nor
An 11 any other writings ever determine, for me, any of the
doctrines of Religion.
Tber. It is expreffly written, as the experience of all the
Saints in the apoftolic age, in i John iv. 16. IVeba-ve kmwn,
(i) M. p. z66 > 140.
£2 DIALOGUEI.
and believed the love that God hath to us; And it follows in
ver. 19. IVe love him becauje r.e firji loved us. In thefe two
verfes our whole fcheme is exprelTed in theplaineft manner*
Paul. Yes, and it is as exprefsly written in James ii. 21.
Was net our Father -Abraham jujlijied by works? And it is added,
with refpeel to all good men, ver. 24. Ye fee then, bow that
by vjorks a man is jujlified, and not by Faith only. And in
thefe two verfes our whole fcheme, fay the Arminians, is
exprefied in the plaineft manner.
Ther. We are not to be carried away by the mere found
of words in a fingle text of Scripture or two, to notions
contrary to the whole tenor of the facred volume. This
is the way of Kereticks, who thus morefl the Scriptures to
their ovurt dejlruction. (2 Pet. iii. 16.) We are rather by
viewing the context, and comparing Scripture with Scrip-
ture, to fearch for the true meaning of the infpired writer.
My dear Afpafio has fet thofe words of St. James in their
proper light, and proved that they are not at all to the
purpofe of the Arminians, (Vol. I. p. 268.) And indeed,
1 wonder how men that ever faw their own righteoufnefs
to be as filthy rags, fhould ever think of perverting the
Apoitle's words to a meaning, it is plain, he never intended.
Paul. You fpeak well, my dear Theron, and I wonder
how men, who are daily " with open face beholding as in
a glafs the glory of the Lord, and are changed into the
fame image from glory to glory, as by the Spirit of the
Lord," mould ever think of putting fuch a fenfe on thofe
words of St. John. A fenfe, it is plain, he never intended,
neither came it into his heart. Indeed, I hope fome men's
hearts are more orthodox than their heads. However, let
that be as it will ; for it does not belong to you nor me to
judge the itate of men's fouls : God only knows their hearts:
With God we leave them : Yet iheir notions of Religion we
may examine, compare with Scripture, and pals judgment
upon. Here we have a good right to judge. — Wherefore,
let us, obferving the rules of interpreting Scripture, which
you have hinted, rules which ail parties mult allow to be
good : let us, I fay, impartially examine thofe words of the
Apoftle, in 1 John. iv. 16, 19, which you juft now refer-
red to, as clearly expreffing your whole fcheme — Here my
dear Theron, here is the bible ; take it, and read the Epif-
tle through ; and when you have done, tell me — who
are thev, what is the character of the men who ufe this
DIALOGUE I. 23
confident language : '-'We have known and believed the love
that God hath to us." Were chey Saints or sinners ? Did they
know me/ were the children or God, or were they doubtful ?
Did they know they were in a good eitate by being conf-
cious of fanctifying operations in their own brealts ?
1'ber. i have read the Epil'tle — I grant they knew they
were the children of God, and heirs of eternal Glory.
— They did not merely hope this was the cuie ; but
they were certain of it: They knew it. (chap. iii. 1, 2.)
And they knew it by iuch evidences as thefe. Uecaufe they
knew God, loved him, and kept his commands, (chap. ii.
3, 4, 5.) imitated the example of Chriil, (ver. 6.) loved
the brethren, (ver. 10.) as bearing the image of God (chap.
v. 1.) had overcome the Prince of Darknefs (chap. ii. ver.
13.) were weaned from the world (ver. 15.) had fuch di-
vine illuminations, as enabled them to understand, and
confirmed them in the belief of the great doctrines of Re-
ligion, fo that it was impoifible they mould be feduced
(ver. 19, 27.) purified themfelves after the pattern of Chrifc
(chap. iii. 3.) lived in no fin, (ver. 6.) yea, could not live
in fin (ver. 9.) made fanctification their criterion of a good
eftate, (ver. 10) looked upon all that were without it as
children of the Devil (ver. 10.) they were governed by di-
vine Grace in their conduct towards their brethren, (ver.
18, 19.) and made it their bufinefs to do the things which
were pleafing in the fight of God: (ver. 22.) In a word,
they were confcious to the fanctifying operations of God's
Spirit, which dwelt in them (ver. 24.) &c.i5?c.
Paul. Now tell me, O my Theron, might not thefe men,
on good grounds, and with a iafe warrant, fay, We have
known and believed the love that God hath to us. They
knew they were the children of God, and entitled to eter-
nal glory. They knew they were of the number of the
Elect, the fheep for whom Chrifl: died with an abfolute de-
fign to fave. They knew all this, not by believing it
without any evidence from Scripture, fenfe or reafon ; but
they knew all this by evidences which pafs for infallible
in the court of Heaven : Evidences which they knew, and
we know, the judge will pronounce to be good and valid
at the great day. Now tell me, O my Theron, if thefe
men knew that God loved them, hew can that prove, that
Chrift-lefs, impenitent finners, enemies to God, unrecon-
ciled, can know it too ? Thefe men had good evidence
24 DIALOGUE I.
for •■ belieyd ; but Cnrill-lei's tinners have no evi-
Dve* them, or uefigns to iu\e mem,
or realtn," as the ce.ebrateu Mr.
d to own. [ i)
love Sum because he firft
v knew Olg .u\ed
I
_ all thcfe Apcftolic Sai
matter io,
.
max-
. according to
: U^c, but ihe
[ . armed, at leair.,
G • had per-
.o ;htir CA r. ru.e
t for the better
really
ft. bo that we begin
e God before -gins to love us —
ufe your fins are already,
iii. 29.)
experience! (ift.) I
: ifefled to
my foul. [2nd.) H'-c^p as my
reconcile er. (3d.) And fo 1 loved Gog be-
: be 6ril lever! rr.e. And irvieco it the Apof-
G - -e ve love him. 1 John,
at we Unxd Gcd, but that bt He
h im .
Theron! You do not
to the love of
God, as 1 er, before lie believes
h the
whole tencr of 1 F unbeliever* are condemned
ar iii- J 3, 36.) We are juf-
v. 1 . )
Tier. As to - ::n, I chcofe to defer
CO M./. 173.
DIALOGUE I, 2-
thefe fubje&s to another lime. Eut pray tell me; how do
you undeiftand theie words :
Paul, /^s to the love of God towards us. There is
(lit.) Electing luve, whereby Go J cbofe us in Cbriji to
Jai-vaiton before the foundation of toe <voorld. {^L^h. i- 4 )
(2nd.) Redeeming love towara* the Elect, lp ken ol in
1 J oh. iv. 9, 10. tie loved us, and feni bis Sou to be ii.e pro--
piuatinn for our fins. (3d.) Tnere is the fov^reign G.ace
and love of G >d, which is exercifcd in awakening, cm-
vincing and converting elect hnners. Kpu. u. 4, 5. God,
kvoq is rich in mercy, for bis great love wherewith ne loved
us, even when we were dead in Jinsy bath qucaened us to-
getber with Cbriji. My Grace are je faved. (4th.] There
is the love l f God, as a reconciled .Father, towards ihcfe
that are converted and become his children, through jeius
Chi ill. Joh. xiv. 21. He that bath my commandments and
ketpetb tkeniy be it is that lo-veth me : And he that lc-veth me,
pad be loved of my Father, and I will love Dim and manr-
f ji m;fdf to Lim. Ver. 23. My Father wilt love him, and
we wilt come unto him, and make our abode with him. Rom.
viii. 1. There is therefore now no condemnation to tbem which
are in Cbriji Jefus, who -walk not after the Flejh, but after
the Spirit. Now the love of God, as a reconciled Father,
nr:ne en,oy but thoie who are already the children of God ;
and th, y enjoy it, as cur bleffsd Saviour teaches, in con-
sequence of their loving him and keeping his commands.
And fuch was the irate of the Saints the Apoitle John is
fpe.. king of. They knew that they were the children of
God, and that they fhould be faved. And they lived daily
in a fenfe of God's love, as their reconciled Father; for
the;: loved God and kept his commands.
" But how came we to be in this blefiea and happy
fiate :" Might they lay, " Once we were dead in fin, and
enemies to God : Now with open face we behold as in a
glafs the glory of the Lord, and love him, and rejoice in
his love. Once we were under condemnation and wrah :
Now children of God, and heirs of eternal glory. Belioid
what manner of love the Father hath bellowed cpon us,
th.it we fhould be called the Ions of God ! And whence
ball this? Not from any goodnefs in us, but of God's
mere fovereign Gace. Ke loved us before we leved him;
yea, betocc the foundation of the world. And we now
D
26 DIALOGUE I.
love him becaufe he firft loved us. Yea, we never ftiould
have loved him, had not he flrft loved us, and redeemed
us by the blood of his Son, and quickened us when dead
in lin by his holy Spirit, and opened our eyes to behold
his glory and beauty. Wherefore, feeing God is {o in-
finite in his love and goodneis towards us, let us imitate
him, and love one another."
Pray, my dear Theron, take your bible once more, and
read from the 7th to the 21ft verfe, in that ivth chap, of
the ill Epifde of John. Read the whole paragraph criti-
cally, and you may eafily fee, that this is the fum of the
Apoitle's reafonings. " Beloved let us love one another. —
This is the duty 1 urge you to: and this is the argument
I ufe. God is Love. And if we are born of God, if we
are made partakers of his nature, we (hail love our Bro-
ther. If we do not love our Brother, our pretences to re-
generation are a lie. If we do love our Brother, we are
born of God; for God is Love, (fee ver. 7, 8, n, 12, 13,
16, 20, 21.) That God is Love, is plain from the work of
our Redemption by Chrift. That the benevolence, love,
and goodneis of the divine nature is felf- moving, is plain,
becaufe there was no goodnefs in us to move him to give
his Son to die for us. — For we did not love God. — We were
enemies. — God firft loved us. Yea, if God had not pitied
us in our loft ilate, and redeemed us, and brought us to
know him, we mould never have loved him. We love him
now, but we never mould have done fo, had not he firft
loved, redeemed, and converted us. Wherefore, full of
gratitude, we love him becaufe he firfl loved us. And as
the goodnefs of the divine Nature is thus felf-moving, and
as God's heart is fo full of benevolence and love, and as we
partake of the very fame nature by our new birth; fo we
fnould exercife it conilantiy in loving our brethren. The
goodnefs of the divine Nature, as manifeft in cur Redemp-
tion, which is continually before our eyes, and its beauty
which constantly affedls our hearts, fhould change us into
the fame image, and make us full of love to our bre-
thren." (Ver. 7, 21.)
Ther. If, by the beauty of the divine Nature, yen only
mean, that God appears lovely, merely becaufe he lovej
us, I can underlland you ; and can love God on this ac-
count. But when you fpeak of loving Gcd for himfelf, I
Dialogue i. 27
know not wh.it you mean, nor how it is pofiible for any
to love God on this foot.
Paul. There is an effential difference between being
charmed with the beauty of the divine Goodnefs, and be-
ing ravimed merely to think that God loves me. The one
will infallibly change us into the divine Image, agreeable
to Mat. v. 44, 45, 48 ; the other will never raife us higher
than to the Publican's icandard, ver. 46, 47.
Befides, my dear Theron, tell me; do you verily be-
lieve, that it is more to God's honor to be your particular
friend, than it is to be by NA.TtJR.JB god ? D;es his friend-
fhip to you make him mine brighter, than all the infinite
glories of his eternal godhead? And is he more
worthy to be loved and worshiped becaufe he loves you,
than for his own real divinity? Or, as the Papifts can-
nonize faints for their extraordinary attachment to the
Roman Church, and then pay them religious worlhip ; fa
do you deify God, for being your particular friend, and
give him divine worfhip merely on this account; but for
which you would be full of ** hatred and heart-tilings
againft him ?" We ufe to think divine love and worfhip
ought by no means to be paid to a mere creature, how kind
foever to us. But if you leave divinity, if you leave
the glory of the divine majesty as he is ift hlmfdlf,
out of the account; and love and worfhip him merely for
his love to you, and make him your god, merely for that;
and fo pay him divine worlhip not becaufe he is by na-
ture god, but becaufe he is your particular friend ; how
will you fres yourfelf from the guilt of idolatry? — To be
lure, you are fo far from paying a proper regard to real
Divinity, that you mew yourfelf quite blind to his beauty
and glory, and (lupid to that which charms all the heavenly
world. And in their eyes, you mull appear in a very fel-
fifh, impious, contemptible light, in your higheft raptures.
Had Nicaulis, the Queen of Sheba, on her return from
King Solomon's court, in all her converfation, dwelt only
on the roval bouiry which he gave her, (1 Kin. x. 13.) and
exprelTed her love to him on this account alone, wondering
how any man of fenfe could talk of the fine and charm-
ing accompliihments of the King, and what they meant
by loving him primarily and chiefly on the foot of his own
perfonal merit ; would not thofe gentlemen who had been
D z
28 DIALOGUE I.
her attendants in her tour to jeiuGlem, have been tempted
to lock upon her as a perlon of" no taiie, that the fine
and charm.ag accompiifnmenis of even Soicmon, in all his
glory, could not touch her heart. And 1 dare fay, her
name would not have been mentioned in the Jewifh hiftory,
uniefs with infamy. But what was Solomon's glory, com-
pared with the gtory of the King of the whole univerie !
What would the Queen of ifrael have thought, had the
daughters of Jerufaiem fa id unto her, " What is thy be-
loved more than another beloved, O thou faireit, among
women?" Would fhe not have foon replied, with the fer-
vor of an ardent lever ? My telexed is white and ruddy, the
chief ft among ten thoufand s )ea, t.e is altogether lc-zelj . Cant.
v. 9, 10, 16. And have not the regenerate infinitely mere
region to adopt this language? For as natural men have by
nature a tafte to the beauties of the natural world ; fo fpi-
litual men have by grace a talte to the beauties of the
moral world. As King Solomon appeared exceeding
glorious to the Queen of Sheba ; fo the Lord Jehovah
who fi'cs on a Throne high and lifted up, as the thrice holy
Monarch of the Ufuver/e, appears exceeding glorious, r.ot
only to Angels in Heaven, but to Saints on Earth, (Ka. vi.
3. — 2 Cor. iii. 18 ) And they are all ready in the language
of the Queen of Sheba, to fay, Happy are thy men, happy
are thefe thy fervants, which ft and continually before thee*
^1 Kin. x. 8.) The infinite amiablenefs of God, as he is in
himfelf, is the chief fcurce of the refined joys of the hea-
venly world. To behold fuch a God, to love and be
beloved by him, is the Heaven of Heaven itfelf. And the
more exaked his glory and beauty, the fweeter their love
and joy. His being what he is in him/elf fo infinitely de-
niable, renders it £0 infinitely happifying to them, to en-
joy him for ever as their own, Pfal. lxxiii. 25.
Ther. Perhaps there may be more in what you plead for
than I have been wont to think. And as I defign fully to
confider thefe things, thnt I nuy be under the belt advan-
tages to make up a right judgment, pray point out feme
cf the chief differences between thefe two kinds of love
to God.
Paul (ift.) If I love Gcd for himfelf, God, even God
himfclf istlie object beloved : And the aft by me perform-
ed, is properly an act cf love to God. If I love God merely
becaufe he laves me, I am the object really beloved : And the
DIALOGUE I. 29
a& is properly an act of felf-love. (2d.) The one fuppofes
the glory and amiablenefs of the divine Nature is really feen:
The other may be where the heart is wholly blind to this
kind of beauty, as it does not arife from a fenfe of God's
amiablenefs, but altogether from felfiih confiderations. —
(3d.) If God is loved for himfelf, the whole of God's law
and government will alfo be loved, as in themfelves beau-
tifuly holy, juj} and good, a tranfcript and image of God's
nature. It God is loved merely becaufe he loves me, I
fhall be reconciled to God's Law and Government only as
confidering myfelf fafe from the itroke of divine jufuce.
And I mail be reconciled to God's decrees only as confi-
dering them in my favour. Not really caring what becomes
of the reft of my fellow men, 1 (hall pretend to like God's,
plan of government as being fafe myfelf, but for which,
I fiiould, as your Author expreffes it, be full of " hatred
and heart-rifings in fpi:e of my heart." (1) If God is
loved for himfelf, every thing which bears his image, will,
for the fame reafon, be loved, as being in itfelf lovely, as
refembling the ftandard of true beauty : But ctherwife, all
my love towards all other things of a religious nature, will
be merely felflfh. — For inftance, I mall love the children
of God merely on feliifh accounts ; as, becaufe they love
me, belong to my party, &c. So the hypocritical Gala-V
tians once loved St. Paul, as they thought he had been the
means of their converfion ; but when he was afterwards
obliged to tell them fome truths which they difreliined,
their love grew cold; yea, they rather inclined to join
with the falfe teachers, his avowed enemies who were con-
stantly endeavouring to undermine that fcherr.e of Religion
which was dearer to him than his life. This proved they
never really loved Paul himfelf; who Hill continued the
fame he was before. So the Ifraelites feemcd to love God,
much, at the fide of the Red-Sea, while they thought he
loved them; but the waters of Marah foon brought them
to different feelings. — (4th ) If God is loved for himfelf,
it will be natural to imitate him, and delight to pleafe him.
For we always love to imitate and pleafe thofe who are
really dear to us, and their commands are not grie-j'ious. (i
J oh. v. 3.) But you know the character of the men, vibo
(1) M.p. 24, 25; 140.
D 3
28 DIALOGUE 1.
Jiang God''t, praife, but fcou forgat bis nvorks. (Pfal. cvi. 12,
13.) And fcrty years loug was he grieved with this gene-
ration. (Pled. xcv. 10.) Tney were much engaged 'o
have themfelves pleaftd ; but cared not what became of
Goa's honour, when they were eroded. (5th) If God i$
loved for himfelf, then the enjoyment of God will be our
higheft hippineis. tVhcm have I in Heaven but thee ?
And there is none upon earth that I dejire bejides thee. (Pfal.
Ixxiii. 25.) Wnereas, if we love God only in a firm per-
ftafion of his love to us, as himfelf cannot be our portion,
fo we (hall naturally feek red elfewhere. For nothing can
be a portion to cur fouls, which is not Loved for itleif. — >
The man that marries merely for money, cannot cxpec~i to
find that delight and fatisfactiop in his companion, which
he might in a perfon agreeable to his taile. And no ven-
der he abfents himfelr from her company, and contrives
excufes to juilify himfelf. Wherefore, (6.h) If God is
loved for himfelf, as there is thereby a foundation laid For
a conformity to him in the temper of our minds, and a life
of communion with him ; fo hereby it may be discovered,
that we, thus bearing his image arc really his children. —
And fo an aflurance of our good eicate may be obtained
from our fan£ii fixation; which on the other fcheme never
can, if we will be honeft to our own fouls. As well may
the rufh grow without mire, and the flag without water;
-yea, as. well may you build a cathedral on the fiVik of a
tulip, fays your Afpafio, (1) as one in your fcheme maimaim
affarance from a confeicufnefs of his own fanenfication.
Here, my dear Afpafio, the converfation flopped. — I fat
filent, all my thoughts turned inward. — '■ O my foul," laid
I to myfelf, " this is my very cafe. My fancufication lias
for a long time, been no more to be feen than the ilars at
noon. 1 have found by lad experience, no ailurance could
ppmbly be obtained this way. To feek aim ranee by marks
and hc;ns of Grace, only cherilhes my doubts, and increaf-
cs my perplexity. And what if this is indeed the very
reafon, that really I never had any true Grace ?:' 1 was
ihocked — my heart recoiled — "O dreadful! — an heir of
Hell! r.fter ail my high raifed hopesi;'
Thus I fat fiient fevers! minutes, quite loft in felf reflec-
tion, till Paulina; began again to fpcak. — " I mufi diimifs
(1) D. p. 360^ 362.
DIALOGUE II. 3I
thefe fubjects at prefent," faid I, "and retire. Your
thoughts on the remaining points, I hope to hear at a more
Convenient feafon." Paulinus replied, •* When you pleafe*
Sir, I am at your fervice." '« To-m<rrow evening I will
wait upon you," faid I. — After he hid exprciTed many
kind withes for my good, and I had afked his prayers. I
retired to my clofet. And, O my AfpTio, you may eafily
guefs how I fpent the night. For the wicked are like the
trcuhled Jea, when it cannot reji , ivbofe waters cajl up mire
and dirt."
DIALOGUE II.
Tucfday Evening, December 12, 1758.
I RETURNED at the appointed time. And after fome
agreeable converfation on general fu ejects, I intro-
duced the second question. — But Paulinus infilled I
fhouldtell my opinion aril — which 1 did, in the very words
of the belt writers I had feen. — Thus we begun —
Paul. Pray, tell me exactly, wh&t juj&fywg Faith is, in
ycur opinion ?
Ther. '« it is a real perfuafion in my heart, that Jefus
Chrift is mine, and that I dial hive life and falvation by
him ; that whatfoever Chriil did for the redemption of
mankind, he did it for me. Faith is an hearty afTurance,
that our fins are freely forgiven us in Chriit. — juflifying
Faith hath for the fpecial object of it, fergivenefs of fins.
— A man doth not believe that his fins are forgiven him
already, before the adt of believing ; but that he fliall have
forgivenefs of fins. In the veyy act of juftiheation. he be-
lieves his fins are forgiven him ; and fo receives forgive-
nefs. (1) — Faith is a real perfuafion that the blefied jefus
(1) Marrow cf Mod, Div. with Notes, p. 1 58, 273.
N. B. IVendelinus is the author of the lafi mentioned Defi-
nition of Faith s who is cue of the authorities Mr. Her<ve) re-
fers to. (D. p. 315.) Attd as this Definition feems to kwve
been made with care, and to be very exact s fo it is worthy
32 DIALOGUE II,
hath fhed his blood for me, fulfilled all righteoufnefs in my
itecd ; that through his great atonement and glorious obe-
dience, he has purchafed even for my fmful foul, reconcilia-
tion with God, funcYifying grace, and all fpiritual bleff-
ings." And the language of Faith is this ; " Pardon is
mine, grace is mine, Chi ill and all his fpiritual bleflings
are mine. — God has freely loved me; Chriit has gracioufly
died for me ; and the Holy Ghoft will alTuredly fanclify
me in the belief, the appropriating belief, of thefe precious
truths." This appropriating and taking home to myfelf
the bleflings cf the Gofpel is of the eiTence of Faith, (i)
" It is not a perfuafion, that we have already received Chriil
and his falvation, or that we have been already brought
into a ftare of Gr^ce: But only that God is pleaied graci-
oufly to give Chriil and his falvation unto us, to bring us
into a Hate of Grace. (2) To fum up all in a word : Faith
is a perfuafion, that I am one for whom Chriit. died with a
dehgn to five j that God is reconciled to me. loves me, and
will fave me. And all this is believed by the direct aft of
Faith, antecedent to any rtfiedtion. (3)
Paul. O my Theron, be you not miilaken r Is not Faith
ufually called cc?ning to Chrift, receiving Chriji, trifling in
Chriji, believing in Chriji, fyiug to Chriji ? fcc.
Ther. It is. But this is an after act, and is built upon the
former. FirJi, I believe, that pardon, grace, Chrift and all his
fpiritual bleflings are mine : And then 1 truft I mall alTuredly
be faved by Chriit. — Fitjl,-1 believe that Chrift died for me
in particular, and that God is my Gcd ; and this encoura-
ges me to come to Chrift and truft in him. If 1 did net know
that Chrift loves me, I ihould not dare to truft in him. (4)
Wherefore, in the firft direct acl of- Faith, I believe trut
God " is reconciled to me," (5) that Chrift has " refcued
me from Hell," and " eftablifhed my title to all the bleifings
included in the prOmifes." (6) Juft as my tenant believed
cf particular attention.—-— My Jins ate net forgiven, but I be-
lieve they are forgiven, and fa receive J'crgivenej's >• i. c. /
knew it was not true, but I believed it to be true, and Jo it
became true. Which exaclly anfwers to tie account Mr. Mar-
foal gives cf Faith. Of which more pre fently.
(OD./.296, 362, 345, 315. (z)M./. 176. (3) D.
/• 358, 359- (4) £• ?• 312, 313. (5) D. /. 169.
(6) D.p. 181.
DIALOGl/E II. 3.3
me, when once I fent him word, f« that I had cancelled his
bond and forgiven his debt, (i) Jufl as my fervant believed
me, when 1 freely gave htm. a little farm. (2) And jail as
you believed the eftate your own, which was bequeathed to
you in your late father's lali will. You firil believed your
title good, and then cook poffeiiion of it as your own. (3)
I am fenfible, this is not what is called the orthodox opi-
nion ; it is more u refined and exalted," (4) and more exactly
agreeable to the truth. (5)
Paul. But my dear Thercn, how do ycu know that (Thrift,
pardon, gr^ce and glory are your's ? Wh;it evidence have
you for your belief? A belief, on which you venture your
precious foul for a whole eternity.
2 her. The holy fenpture clears up my title, (6) and en-
ables me to appropriate to myfelf in particular, what is
given, granted and made over in the written word to fin-
ners in general. (7) To explain m>felf, it is written in Ifo.
ix. 6. To us a Son ts given. (8) iia. liii. 6. Toe Lord bath
laid on him the iniquities of us all. (9) 1 Cor. xv. I. Cbrift
died for our fens. (10) John vi. 32. My father givetb you the
true bread from Heaven. (11) 1 John v 9 This ts the Record,
that God bath given to us eternal life. (12) Acts xiii 28 . Unte
you is preached theforgivenefs of fens \ 1 3) Ha. xliii. 25. 7, even
I, am bey that blottetb out tbj tranjgrejpons. (14) And by
Faith I appropriate all this to myfelf. i believe that Chriil
is mine, given to me in particular: My iins in particular
were laid on him: He died for my fins in particular: He
is my bread : Eternal life is mine : My fins are forgiven:
My tranfgreflbns are blotted out. And to according to
Scripture, I believe the love that God bath to me. 1 Jon. iv.
16. I believe I /ball be faved. Act, xv II. / believe
Cbrift loved me, and gave iimjelf for me. Gal. ii. 20. (15)
With Thomas 1 fay, My Lord, my God I Joh. xx. 28. "I
am perfuaded in my heart, that Jefus is my Lord, who
bought me with his blood : That Jefus is my God, who
will exert all his adorable perfections for my good. (16)
This is Faith, according to the common acceptation of the
(OD./.298. (7)D./. 273. (3)D./. 255. (4)D.
p. 295. (5) D./.312, 313, 334, 335. (6) D.p. 295.
(7)D. />. 305, 314. (8) D.p. 308. (9) D.p. 304. (10)
D.p. 318. (n)D.p. 307. (12) D./. 319. (13) D/.
303. (14) D./. 329. (15) D.p. 326, (16) D./>. 330.
34 DIALOGUE I!,
word believe, (i) And this Faith our Saviour himfeif,
allows to be genuine. (2) Ana if I ihouid nut thui be-
lieve, I fhould make God a liar. (3)
Paid. How make God a liar, my dear Theron ? Kith
God faid that Chrilt died with ^n abfolute defign to lave
all mankind ? And hath God exprehiy declared, that he
wili lave them all ? That you think yourielf" obliged in
confcitnce, while out of Chrilt, to believe he died with
an abfolute defign to fave you, and thai God will certain-
ly lave you ; and that it would be no better than making
God a liar, not to believe fo.
Tker. No, no ; God hath never faid any fuch thing,
exprelily or implicitly. Yea, God has plainly enough de-
clared, that Chrilt died with an abfolute defign to fave
only the Ele& ; and that in fad, no other ever will be
faved. This we are all agreed in. (4)
Paul, did you know then that you was one of the Elect,
before you believed ? That you thought ) ourfelf bound
in cc nfcience to believe that you mould be faved ; left
otherwife, you ihculd be guilcy of fo horrible a fin, as to
make God a liar.
Tber. No, by no means. For no man can know his
election till after Faith and Juftification.
Paul. How then could you make God a h'ar? Is it zny
where declared in his writ; en word, that your fins in par-
ticular are forgiven, and that ycu mail be Lved.
Tber. No; fo Lr from it, that before I believed my fins
were forgiven, they were in fact not forgiven : Bat i was
under condemnation and wrath.
Paul. But furely here is fome great myftery. You fay,
you believe that Chrilt died with a defign to fave only the
Eiect, and that you did not know that you was Elected ;
and yet you believed that Chriii died wuha defign to {ax&
you. You fay, your fins v/ere not forgiven before you be-
lieved ; and yet you believed they were forgiven. You
feem, my friend, to be fo fur from any danger of making
God a liar by not believing ; that rather you make him a
liar by believing your fins are forgiven, when God fays
(1) D.p. 297. (2) D.p. 330. (3) D.p. 354-
(4) Bojlon on the Tjco Covenants, p. 27, 34. N. B. He
fays, I/a. liii. 6. (a text Theron juji now applied t$ himfeif J
reflects g?:U tie el eel, p. 30.
DIALOGUE II, 35
they are not. At leaft, to make the heft of it, I do not fee
what evidence you have for your belief. Nay, how can
fuch a Faith as yours poffibiy be the refult of evidence,
and of a rational conviction? For the cafe does not leein
to admit of any evidence. For how can there be any ev-
idence to prove the truth of that which as yet is not true?
Pray, unfold this riddle, like a right honell man, and tell
me the fee ret of the whole affair.
Ther. This matter is honeiliy ftated, and that with great
exa&nefs, in Mr. Mu mail's Gufpel Myitery ; a book, my
Afpafio values next to the Bible, (i) Thefe are the very
words of that celebrated author. " Let it be well obferv-
ed, that the reafon why we are to affure ourfelves in our
Faith, that God freely giveth Chrilt and his falvation to
us in particular, is not becaufe it is a truth before we be-
lieve it, but becaufe it becomeih a certain truth when we
believe ; and becauie it never will be true, except we do
in fome meafure, perfuade and afTure ourfelves that it is
fo. We have no abfolute promife or declaration in Scrip-
ture, that God certainly will, or doth give Chriir. and his
falvation, to any one of us in particular; neither do we
know it to be true' already by Scripture, or ienfe, or rea-
fon, before we afTure ourfelves abfoiutely of it : Yea, we
are without ChriiVs falvation at prefent, in a ftate of fin
and mifery, under the curfe and wrath of God. Only we
are bound by the command of God, thus to afiure our-
felves : And the Scripture doth fuinciently warrant us,
that we fliall not deceive ourfelves, in believing a lie : But
according to oar Faith, Jo Jhall it be to us" Mat. ix. 29.
(N. B. ) "This is a itrange kind of afiurance, far differ-
ent from other ordinary kinds; and therefore, no wonder
if it be found weak and imperfect, and diihcult to be ob-
tained, and aflaulted with many doubtings. We are con-
tained to believe other things on the clear evidence we
have that they are true, and would remain true, whether
we believe them or no ; fo that we cannot deny our affent,
without rebelling againft the light of our fenfes, reafon,
or confeience. But here our affurance is not impreffed on
our thoughts by any evidence of the thing ; but we mud
work it out in ourfelves by the aiTiitance of the Spirit of
God." (2) Labouring for it, as my dear Afpafio explains
(1) D./>. 336. (2) M./. 173, 174.
36 BIALOCUEII.
the words, " incefianiiy and afliduoufly, 'till our Lord
come.'1 (]) H hat things jeever yz c.ejire when ye pray , be-
lieve thai ye receive them, ana ye juall have ttJem. Mar.
ix. 24 (2)
(1) M. Preface, p. 7.
(2) Reaaet Jtop and tijink a minute. — What is if, that we
an ii.us to rjjurc ourjelves >J , voiiloui ay evidence from Scrip-
ture, irjiijt, or reajonr That God io loved the vvoild, as
togi\t hi: only begotten ben, that w hofoever believeih
in him, fhoulg net penlh, but have everiUling life ? ho :
for this is true before *we believe it, .and wiet/.er we believe
it cr not. And it is a truth plainly taught in Scripture. —
What then? " That God fret iy givxth Chriji and his jalva-
tion to me in particular f accctairg to Mr. Mar/bai. 2 /.at
*' portion is mine, grace is mine, (Shrift and alt ,.is fpiri,iial
hlrffings are mine" as Mr. Jrlervey exprefjes it. — Ana now it
iitrue enough, this is " not declared in Scripture ; is not true
before we believe it j a;. a we mmji believe without any evi-
dence Jrom Scripture, fhje or reajon." Thus the point is fated
in a book Mr. Hervej approves of next to the Bible.
Objection. •* ho,'' Jays hir. Geilatly, a great admirer of
Air. Htrvey, " no juch thing. We do not believe we have a
favirg m.eieii in Chrijt. H e only believe we have a common
intereft. A living iniereit is not made over to us in the Gof-
pel Grant : But a common intereit is ours by a free deed of
gift. Wherefore I believe 1 have a common niiereit, / claim
it, 1 dcniuna it, 1 take pof/ejjion of it as my own. And this
is Fai/h. (bee Mr. Gei. Oifervations, ISc.p. 76, 88 J
Aniwer, You claim, ycu take pofjiffion. — Of what? my
friend! Of a cc-mmon intermit — This is your's, you fey. —
This you claim, this you p'JJ-Js — Aid this is all. — ^ com-
mon l! tereit, and ro more. — 2 011 ciaim no more, and jou can
have no more on this foot. For you acknowledge, ycu? deed of
gift conveys no more — Bui MtJjrs. Harve) and Morjhal claim
?nore. 7):ey take pojjefjton oj a Caving intereft as ihtir own.
- And therefore honejttj cor.fcjs, they have no evidence J) cm Scrip-
ture, fenje or reajan. And if Mr. G. Jhould venture to put in
as high a claim, 1 l.rpe he v. ill make as honejl a Ccncefun.
Object ion. " fes" But ** J believe that Chrif is mine,
and that 1 Jhall have Lif and Salvation by him." P. 103.
A; fwer. " Salvation *'" — But this is a laving intereft,
«i made over in your deed of gft, as you own. The bible no
DIALOGUE II. 37
Paul. I have on the table a paper containing twelve fnort
queries, relative to the point in hand, ii' it is not dif-
agr eable, I will read it 10 you.
Ther. if you pleafe, Sir, i final J be glad to hear it.
Paul. It was vvro.e this very day, on reading that re-
markable palfige in Air. Marin. .1, you have jait recked,
ana on a general view of the controverfy, as it. wed by him,
and by your friend Aipaiio, «tnd as e^jpeclmg to lee you
th;s evening.
TWELVE QUERIES.
Quer. I. Did God ever require any one of the Ions of
Ad. an to belicvc'any proposition to be true, umefs it was
in fact true, before toe believed it? We are requiied to
brieve, there is a God — that Chriil is the Son of Gcd —
that hi died for finneio — that he fent his Apoitiee to preach
the Golpei to every creature — that he that believeih lh-ill
be Uved — .hat he that believeth no:, (liail be damned — that
without nolinefs n.. man (hall lee the Lord : In a word, we
are required to believe all tne truths taught in the bible. —
But then, they are all true, before we believe them, and
whether we believe them, or not.
£hter. 2. Are not ail thefe truths contained in the Scrip-
tures of the Old and New Teitarnent, which it is neceifary
for us to know and believe in order to our falvation r Is
not this a point which has ever been Itrenuoufly maintained
where declares, that you. in particular " Jball ha<ve life and
fal-vationy It cu be.ie-ve novo " without am evidence fr.m
Scripture fenje or reajin" jujl is Mr. Marjhal jays. So Ij'ce,
your Faito is the fame as bis ; but he is frank and open-heart-
ed, and tells the honejl truth to the world.
Object. But if a common intereib in Chrift, and falva-
tion are mine, by the free and abjolute grant of the Gfpel j
this gives me a warrant, hy Faith, to claim and take p>ff-
fion of C riji and Jalvalion as my own for ever : i. e. to be-
lieve that Cbrifi is mine, arid that I fall have life and fal-
'vation by hint. (p. 88, 90.^
Anf. That is, if a common interefr is mine, this gives me
a warrant to believe a faving intereft is mine. And fo accord-
ing to Mr. Marjhal, ** though a faving intereft is net mine,
b fire 1 believe ; yet if I believe it is mine ,t hen it will be mine."
— But of this more prejently. E
jS DIALOGUE II,
by all Preteftents ? Bat are they nut all true, before we
believe them, and whether v\e believe mem, or not:
^Jf£r' 3» Is it fafe to venture our fouls tor eternity,
mtrely en the truth of a prbpofitien no wheie contained in
the bible) & Theron, Chrift died for thee in particular,
and thy fitis are forgiven.*' Is this proportion contained ill
tae bible? h it taught in fcripture? If it had been, would
it not have been true, before it \\«s believed? and whe-
ther it was ever believed or nor — If Theron ventures his
foul upon the truth of this proportion, and hnds himfelf
at Lit deceived, can he blame the bible? Was it contained
in th«.t book? Did he leain it thence? — Nay, he own3 he
did not. But then he thinks G.jd has required him to work
up himfelf" to fuch a belief, and piomiled, that according t$
his Faii b, Jo jhall it he unto him. And yet pwns, he has
no evidence of the thing from Scripture, feme or reafon.
Quer. 4. Did God ever requite any one of the fons of
Adam, to believe any thing to be true, without fufficicnt
previous evidence that it was tree? — Look through the
bible. — V/here'lhall we find one imb.nce? — Not in the Old
Teitamen: — nor in the New Teftament — no, not even m
one of thefe particulars, ihefe w liters ufujlly refer to, to
illuihate and confirm this " ftrange kind of aifuiance."
Not in Abraham, who againft Hope believed in llofe, that
he ihould have a fan; Sarah being not only bairen, but
pail the age of child-beating. For he had fufficient evi-
dence for the thing he believed: Even the known, the
plain, the exprefs promife of the God of Truth. (1)
Not in the Ifraelites, who left Egpyt, fet out for Canaan,
but could net enterjn becaufe of unbelief. For they had fuf-
ficient evidence to believe, that Gud was able and willing
to do ail that he had engaged. (2) And that if they wouid>
(0 D-A i9r> 3'5S-
(2) God's promife , Excd. Hi. 17, to bring ike Ijraclitcs tit
Canaan, did net aijllutely ol:igc him to brit-g e-zery individu d
?r.an> woman and child there. Sojve :r.:gi.t die by the vjay ;
and yet Gcdnoi be a liar. Excd. xxxii. 27, 2$. ? eamany dia die
by tie -a ay ; and yet it is impbffibie ior G.<J to lie. JJeh vi.
iS. Ttc.t pbrofe in Numbers xi-v. 34, proves that God did
nrt think himfelf bound by his promife to bring them every one
there, let tle;n be ever fo perverfe. Bui if God was not pi jo-
Jut ely obliged to bring every one there, then no one in particular,
DIALOGUE II. 39
truit his wifdom, p)wcr, goodnefs and fidelity, be at his
beck, and march under his oaiir.er, and wholly follow him,
(Num. xxxii. I i.) they might lately enter, and eafily con-
quer the country, although their avails were built up to llea-
ven and the fons of Anak were there.
Not in David — who believed th it he fhould be king of
Ifrael ; for he had fufRcjent evidence for his belief, from
the exprefs promife of Almighty God. (i)
Net in the pious Jews in Babylon, (ifa. i. ic.) For al-
though they could not t?.e the Ieaft probab lity, from out-
ward appearances, of their return to their beloved Zion ;
yet they li id a good warrant to trail in the Lord, and ftay
tnernielves upon their God, who was able and who had ex-
preily and abfolutely promifed, at the endoffeventy years,
to bring them back. (2)
Norin Peter walking on the water. For he hzd fufficient
evidence, fn.m Ghrlil's commanding him to come to him,
to believe that Chrill would keep him from finking. (3)
Nor in the Diiciples — fo of:en upbraided for their un-
belief of Chriit's Refuireciicn. For they had fufficient evi-
dence that he Was rifen. (4) Nor in thole who had the
Faith of miracles, and couia fay to this mountain, Be thou
removed and c aft i .to the fed ; for they hid fufficient evi-
dence, to believe it would be done, retaking frjm Chrift's
e-prefs promife in the cafe. When they were called to
work miracle? in confirmation of the Chriftian Religion,
they had not the leaf! reafon to doubt in their hearts, but
that he who had authorised them, would, for his honour's
fake, and for his word';, fake, perform the miracles, #hich
when they At out from Egypt, had fufficient warrant (: believe,
and fay , " Ijhallget to Canaan: I know IJhall : God has fro-
mifed, and! jhould make him a liar, if I did not believe, that I,
in particular, jbould get faft there." After that declaration in.
Num. xiv. 31. Caleb andjojhua had a good warrant fr fuch
a belief Andfo, after tve btoxv we are united to Chriji by
a true and lively Faith, ive may be certain, that we jhali &et
fafi to Heaven at laf. fob. in. J 6. and v. 24. But not before :
as there is no ahfolute promife ofjalvattop to all mankind. Gal. lii.
29 Job. Hi. 1 8 . Rom. ix. 1 5 , 2 1 . 2 Cor. i. 20. Compare Jojb. i.6.
with Jojh. vii. 5. and He b. vi. 18. Ste alfo Num. xxxii. 15.
(1)0.^.324,357,362. (2) D.p. 321. (3) D.p. 33I,
(4)D./. 355, 3<:6. E 2
40 D I A L O G U E II .
they were infpired to declare inould be done.(i) — Nor ia
thofe who came to Chrift to be healed. For they h;.d iuf-
fcient evidence, to believe that Chriit was able to do it. (z)
Nor indeed is there one initance in the bible, of God?s
requiring a marl to believe anv thing whatsoever, without
fufficient previous evidence of its truth.
Kow incredible, therefore ! how infinitely incredible is
it! That God mould fir it. put the Bible into our hands as
ra:icp.2i creatures, and charge us itriclly to adhere to it on
pain of Eternal Damnation ; (Rev. xxii. tS.) andthen fuf-
pend the eternal falvation of all mankind on their believing
a thing to be true, no where contained in the bible ; yea,
of the truth of which they have no evidence, from " Scrip-
ture, fenfe or reafon ; yea, which, as yet, is not true, but
flatly contradictory to divine revelation : and fentence men
to eternal damnation, for not believing, what they would
be glad to believe with all their hearts, had they fufficient
evidence of its truth ! For there is no man but would be
glad to know, that inflead of the eternal torments of Hell,
he mould have the eternal joys of Heaven. (3)
Quer. 5. Is not this the difference between faith and
preiiunption, as the words are commonly uaderflood among
(1) M.p. 174. (2) M. p. 173.
(3) Some, who are in this fcheme, pretend to be great ene-
mies to carnal reafon. But they mnji renounce all reafon, and
the bible too, or one would think, they never can be full proof
again]! conviction. — But they fay, we muji become feels for
Chrijl . But do they really think, that Gbriflianity is, in fad, a
foolijh religion P Chrift ianiiy, which is the v.ifdsm of God :
and which exhibits a mcjl exacl piclure of all the divine per-
fcclions ; a piclure a mcfi infinitely brighter than that which
was given in the creation of the world. The work of our
Redemption is the inajler-piece of all God's works, and Chrif-
fianity the brighteft difplay of all Gods perfeSlions. Its wif-
dem, glory and beauty are fuch, as gain the attention of all
the exalted genius's of the Heavenly world.- — I Pet. i. 12.
What an infinite reproach to God and his Son is it then, for us
mortals, to mifreprefent this rational, divine and glorious reli-
gion, fo as to make it, in fail, one of the mcfi footifh, incon-
fijlent and abfurd things imaginable ! and then, to hide the
foame of its nakeanefs raife an outcry about carnal reafon ! —
ly tbi* means, many poor ft nners have been early led to look upon
DIALOGUE. II, 41
inankind, viz. that in the or.e, we believe becaufe we have
fufficient evidence, in the other, witho.it any evidence at
ail ? And is not this the conftant character of all felf-deceived
hypocrites, that they have ?« a real perfuafion in their
hearts" of the love of God to their fouls, and a confident
expectation of eternal life, without any real evidence I —
Mat. vii. 21, 27. Luk. xiii. 25, 26, 27. and xviii. 9 n.
£>uer. 6. is not this faith analogous to that which the
Devil tempted our Saviour to exercife ; when (Lu. iv. 8 )
He brought him to Jerufalem, and fet him on a pinacle cf the
temple, and faid untc him, if thou be the Son of God, cajl thy-
Jelf dvwn from hence : For it is written, (Pial. xci. jr.) He
/hall give his angels charge over thee, to keep thee, and in their
hands they /hall held thee up, lejl at any time thcu dath thy
experimental religion, as a filly, foolifo thing ; although, in
reality there is nothing in it, but what is as rational as the
mathematicks. — Yea, if true religion vjere net perfectly rational,
how could it pleafe the infinitely wife God, who is the fountain
and four ce cf ail reafon ? how could it be fuited to raij'e, exalt,
and ennoble rational creatures ? or how could it dejtrvi to be
called by the name f/" wisdom, by Solomon the wijft of men ?
Objedt. "■ But if the religion of the bible is Jo rational a
thing, why are net Socinians, Pelagians, &c. pLafed with
it, who jo greatly cry up reafon ?
Anlvv. Merely becaufe it is fo contrary to the darling corrup-
tions of their hearts. Our bleffed Sa<viour, who well under-
filled human nature, and the nature of his even religion, affirms
that this is the true cavj'e, Job. in. 19, 20, 21. Had they
hut good hearts , trey would bt charmed with the wijdjm and
glory of the Chrijiian religion, (Jch. <viie. ^j.J even as the
inhabitants cf Heaven be, Eph. ii:. 10. — For after all their
glorying, their own fchemes, although a little better glofjed
over, yet in reality are as incorf-jlent and ab/'urd, as this teat
7'hercn pleads for. — In the apejtclic age, divine trurhs were
Jet info clear a light, that the woorfi of heretics were obliged,
were r.ecejitated to fee, tint tley were inconffient with tbem.-
Jtlves ; and fo were Jorced to be Jelf-condemned j as is plainly
implied in Tit. Hi. 10, 11. An tieretick, after the firft r.nd
:ecor.d admonition, reject : knowing that he tl at is fuch,
is fubverted, and finneth, being condemned cf him-
self.— Aid, r.o dii:bt, there is light c:;c:i?h, in the holy Scrip-
E 5
42 DIALOGUE II.
foot again/} afione. — Here was a promife, a precious pro-
mife out or God's own word. And he that bclicveth not
God, hath made him a liar. The Devil ur«ed our Saviour
to appropriate, and take it home to himfelf in particular :
And be verily " perfuaded in his heart" he fhould be f-fe,
although he caft himfelf down. — However, on a critical
examination of the text the Devil recited, there could be
no evidence from that, of fafety to Chtiit, if he h^d call
himfelf down. — bo therefore he mull believe really v ithout
any evidence from " Sc ipture, fenie or reafon ;" and the
D vil would have had him think, that according to hi*
Faith, fo fhould it be to him.
£>uer. 7. If the Devil attempted thus to delude our blefl-
ed Saviour himfelf, by mifapplying a precious promife,
has he not courage? — Has he not pouer? — Has he not
will ? — to attempt to delude poor finners in a like manner;
that t lereby, Devil as he is, he may acccmplifh their eter-
nal ruin ! And are v/e not forewarned from Heaven, of a
falfe fpirit, and charged not'to believe every fpirit ? (1 Joh.
iv. 1.) For that Satan himfelf is transformed into an /In gel ef
tight. (2 Cor. xi. 14 )
i^uer. 8. Did ever Chrift or his apoflles define Faith to
b; " a real perfuafion that Chrift died for me in particular,
and that pardon, Grace and glory are mine r" They call
it coming to Chrift, receiving Chrift, trufiing in Chrift,
believing in Chrift, believing on Chrift. &c. but never call
it, believing Chrift is mine, and that my fins are forgiven.
It is true, the Saints in the Old TeUament, and in the New,
ufually fpeak the language of aiTurance. And it is as true,
thev had funicient evidence of their good eflaie from their
fa notification. This was their evidence. They knew no
other. All who pretended to belong to Chrift without this,
were branded for liars. (1. Joh. ii. 4.) But where do we ever
read of their endeavouring to work up themfelves to an
afiu;ance, profeftedly without any evidence ?
tares, to produce the fame ft ill, nvere it brought cut, and held
fe/vrt the exes of herencks in this age, 2 7im. Hi. 16, 17 —
Per the truth, and only tie truth, is, or can be, uniwerfally
caff cnt : but all falfe fc hemes, follcn.v them up, ivill appear
to ie nucnffer.i. Rrajon is wholly on the fide, of truth. And
tr-jc religion is the only religion , that is ptrfecliy rational and
: ytent through out.
DIALOGUE II. 43
Qutr. 9. Is there one in all S:. Paul's catalogue of be-
lievers in Heb. xi. whole faith confuted in believing with-
out any e/idr-nce ? (1)
Q&er, 10. Were ever any awakened finners invited and
urgej to believe, bv Chriit, or his Apctfftle, and told at tiie
fame time, that the thing they were to beiieve, was not
tru^' as vet ? Nor had th:y anv evidence from Scripture,
{e-.z(s or reafon, ic e>er would be true; but h mever moit
folemnly allure 1 bv the promiie and oath of God, if they
would venture t > believe without ^ny evidence at all in tne
cafe it mould be according to their faith — Was this
the rMiig the Anoitlcs dwelt uoon in all their preaching ?
Wis chi 1 the thing tnev urged aAalc^ ed finners to, with
all their might ? No : they never heard of ir — -leicher came
it imo their hearcs, to chink that this was jufhf\ing faith.
^uer. u. Is not the thing believed a He? Ic was not
true, before it vas beieved, as is granted. But believing
an untruth, to be true, cannot make it true. — It c.ni.ot,
according to re.ilon — It cannot, according to Scripture —
It cannot, according to experience. It was never known,
fince the world begin, to produce this effect in any one
in fanee ; unlefs in this cale. And we have no evidence
from Scripture, fenfe or reafon, that it ever did in this.
Q/er. 12. Is it not altoniihing, and one of the moil un-
accountable things in the world, that a rational creature,
with the Bible in his hands, mould ever be able to work
up himfe'if to believe, what he knows is not yet true ; and
whit he knows, he has no evidence, that it ever will be
true ? No wonder, thefe men are fo much troubled with
doubts. — N ) wonder, they are afraid, they believe a lie —
No wonder, they are obliged fo much to ftrive and itrugrjle
againft this unbelief; a kind of unbelief we no where read
of in the Bible. A kind of conflict, no Saint ever had. that
ltands on Scripture record ; as themfelves are obliged to
own. (2) To ltruggle daily to believe, without any evi-
dence from Scripture, ienfe, or reafon ! to have this, for
their Chriftian conflict! an unheard of conflict in the Apof-
tolic age! Inftead of itruggling againil this kind of unbe-
lief, Sc ip:ure. fenfe and reafon, all join to juilify it. As
roihiig Can be plainer than that we ought never to believe
any thing, with more confidence, than in exact proportion
(1) D./>. 326. (2) U.p. 186.
44 DIALOGUE II.
to our evidence. To do otherwife, and that profe^edly,
is the mod prefumptuous thing in the world. And to think,
In being thus ftrong in the Faith, we fhali give glory to
God, is the very tirft-born of deluiion, that even Satan
himfelf ever begot in the heart of a fallen creiiture.(i)
(i) D. p. 355, 342, 343, 369. Wendelinus and ether
ancient and modern writers , "without the leap fcruple, jay , that,
in the direct ad of jujiifying Faith, I believe " my Jin s are
forgiven" — '*■ God is reconciled to me," t5c. &c. Others "who
Jeim to be in the fame fcheme, are more cautious in their expref-
Jions ; and, to avoid the charge of li believing a lie" they
"word them [elves fo ambiguovjiy, teat it is very difficult to knovj
"what they mean. For it has often been urged agai/.Ji this
fcheme, " If faith conffs in lelievir.g my fns are fr given ,■
then they are forgiven lejore 1 b-Jieve, cr elfe I believe a lie"
— And it is "wonderful, to fee "what methods have been taken
by "writers to avcid this difficulty. — However, "when ull is
faid aid done, there are in Nature but thfe tiree luays tofolve
the dificult) ; either (ill) to j " y, to at our fns are really for-
given iff ore "we believe. — Or, (2 1) that although they are
net, yet according to the tenor cf the Covenant of Grace, they
jhah be, if tie do but believe that they are. — Or, (3d) a be-
lief that '•' m: fins arc forgiven," muji be left out cf the defini-
tion ifj'fiifz'tg faith. — The fir ft "was the folution of Antino-
miai s in former ages. But it is fo contrary to the exprefs
declaration cf Scripture (fob. Hi. 18.^ that it vjill net do.
The third gives up the "whole fcheme they contend for. — . nd
fo that v:ill not do. The fecond, "which Mr. Marjhal has
taken, bad as it is, is the only one that is left. Novu if they
all mean as he does, it is to be "wijhed, they veould all Jpeak as
plain, that nve may precifily knovj "what t't.ey intend. This
vcoi,id fion bring the controverfy to an ifue. But "when I read
their locks, they fern to me fometimes to jblve the difficulty one
voay. and fometimes another. Sometimes they reprefent as thoJ
'■' Pardon vcas mine abfclv.teh before Faith :" and fometimes
jvfl tie contrary. Sometimes they fay, <f IVe have the cleared
evidence from Scripture for this belief:" and fometimes they
fay, " We have no evidence from Scripture, f/./e, cr rec.jcn"
Sometimes faith is raijed up to " a perfuafon that 1 m particu-
lar am pardoned, and Jh all certainly have eternal life ." And
then again it jinks down into a mere " belief that 1 have a
common intermit in Gofpel-cffers,fuch as even reprobates have.9
DIALOGUE II. 45
Paul. Thus, my dear Theron, you may fee a little by
thefe Queries, what I think of this kind of Faith — But
there is one molt myfterious thing, I defire you to explain.
— Not why you doubt — I do not wonder, you are often
affuilted with doubts. Nor do I wonder, your friend Af-
pnfio meets with the fame conflicl.(i) You are, both, men
of too nr-ich fenfe and .eafon, not to ft el yourfelves a little
fliock?d fome times, in fpite of all your principles. — But
this I wonder at — L am furprifed, how you ever came to
beiieve. Pray, be fo kind, as to give me a particular nar-
rative, how faith was wrought in your heart.
Ther. I had lately mace a viiit at Philenor's, with my
dc.-.r Afpafio ; where, in the kinder!: and and moft affection-
ate manner, I \iirds urged to believe; affared, it was my
oVy and intereft, and that God's promife and oath vvere
engaged, that I mould never be made afhamed ; but it
mould be according to my faith. And all the precious
promifes, and gracious invitations in God's Holy Word,
were fet in order before me, in the moft moving language,
ZV<d 1 wss ar~u?a Gi.U or A\ :i;y objections. — vv Hereupon,
after my return home, as I was walking in my garden,
longing to have an intereft in Chrift, meditating on the
promifes. ftrivino- to take them home to myfelf, praying
for the Spirit to witnefs with my Spirit, that I was a child
of God, thus eirneftlv endeavouring to work up myfelf to
this a flu ranee, and thus waiting for the Holy Spirit; — as I
was thinking on the dying love of Chrift, thofe words
And this is all I am to believe. But in a few pages, Faith
is raijed up again as high as ever. — So, that one knows not
where to find them — they feem to be pinched ; and not to know
bow to gd out. Therefore, they new run here, and then run
there ; but know not -what to do, to avoid the glaring incon-
Jijhnce of their fc heme : and yet dread to give it up.
At prejent, for ought that appears, Mr. MarfhaVs folution
is the bejl that the cafe can admit of — To be Jure Mr. Hervey
ttfinhs it the be/l ; as he efteems Mr. MarfhaVs myfiery next ti
the Bible. And in his preface to Mr. MarfhaVs book, he fays,
" I pall rejoice in the prof peel of having the Gofpel-mxjlery of
Sanclification, fland as a fourth volume to Theron and Afpn/io."
— And therefore I have a juji warrant in the prtfent contro-
<verfi , to confider it as juch. And to view all four volumes as
containing one complep.t fcheme. ( I ) D. p. 3 5 3.
46 DIALOGUE II.
feemed to be fpoken to me, O thcu cf little faith, ixberefcne
dcji thou dtubt ? Wherefore dolt thou doubt of my lo\e to
thee, for whom I hive fried my blood ? — 1 believec — 1 was
full of love and joy — and for feveral days, all my thoughts
were taken up about Heavenly thing . I was weaned iiorn
the world. All old things feemed to be pafied away,
and all things to become new.
Paul. Let any Chrittlefs.gracelefs (inner, in ycurcircum-
ft.-.nces, believe, as you believed ; and from principles which
are natural to mankind, he would feel as you felt. Arid,
as all your affections might flow from natural principles,
they were no evidence of a fupernatural change j as you
may fee proved at large, in a book I have as ..got d an
opinion of, as your Aipafio has of Mr. Marfiiai's myfkry,
c"v'c.(i) Therefore, from thefe effects of your faith, you
cannot argue, it was no delufion. Becaufe, if it had been
a delifion, it might hive produced juit the fame. — You
u.ill iufFer me therefore to enquire, What warrant had ou
for this belief? — For although all the promi/es of God are
IK CsSLJSTj Ts"y a?.d Amen, (2 Cor. i. ZO-J yet, to hirn
tfiat is out of Chrift, God is a con fuming fre. He is condemned,
and the --wrath of God abideth on him. {Job. Hi. 18, 36.) —
Pr^y tell me, mull not a finner be in Chriit, before he is
err.itied to the promifes ?
Ther. Yes — For it is his union with, and relation to
Chrift, which lays the foundation for his ir.tered in all the
h\: flings purchafed by him. Firft, we are children, and
then heirs. (Rom. viii. 17.) Fir(t, we are ingrafted into
Chriit, toe true vine, and then pa: tike of the fap. (Joh. xv.
I» 7 ) Fint, we are married to Chrift, and then we are
interefted in all his riches and glory. (2)
Paul. A charming truth this, my 'i heron! And if you
will attend to ir, ard be confident with yourfelf it moll
lead you back frpm the paths of error, to the high road
which goes directly to the Heavenly Zion.- — For, if we
mult be in Chriit, before we are interefced in his benefits;
we muit know that we are in Chriit, berore we can know
our intereits in his benefits. And, therefoie, the firft direct;
(1) Mr. Edwards en Religious Jffeclions.
(2) See all tbiifnely reprefented, as <vee!l as rightly fated,
D /. 213, 218. IV h ether in a ccnfjhncg i*itb the rejt of his
Jcbemf, iv e Jhall fee hereafter.
DIALOGUE II. 47
act of faith cannot cbfiuft in believing that his benefits are
nil'ne. — Irietta was firft manied to r'nnenor, before her
cebtj devolved on nim, and ail his dignity was derived to
her. Hud lhc been carried away wich a fund dre-m, with
a fall perfuafion, that Pnilenor, andail his riches and honour
weie hcr's, before marriage, and to the negledl of main-
monial rices, lhe might have enjoyed the comfort of her
cream; bat malt h*ve really lived in widowhood, and died
in debt, never the better for the '* wealthy and iilfcitrfous
Fhilenor." As this is your Afpafio's own iirr.ile, 1 hops
yoa will the more diligently attend to it.(i) Juftifymg
faith is that act, whereby we, being dead to the Ia*v, a-s
married to Chrijl. (Rom. vii. 4 2 Cor. xi. 2 ) And after
marriage we may juftly fay, My beloved is mine, and I am
bis (Cant. ii. 16.) but not b.ylre. (Kph.'ii..i2. Joh. iii. 18.)
Tktr. Yes. Let mi teli you, that any Chriltiefs. grace-
left (inner in the world, has equal right, with the oeii oaint,
to adept this language, and 'ay, My beio-verf is mi .e, and I
am Li,. For this ties the very knot, — this conllitutes the
union (2)
Paul, i thin!:, {or once, my T heron., your clear Afpaiioi
himieif ieems to coh:radicl you. You doubtlefs remember
his words : " My bilo<ved is mine and I am Lis — I dare not
fay, is the poeiy of the mvitic ring — bat it is the undoubted
effect of this divine union. "(3)
Ther. Sure I am, my dear Afpafio taught me by the firil
<i;rect act of faith, to go to God, and (dy, «' Pardon is mine.,
grace is mine, Chrift and all his fpiritual bleflings are mine :"
Not becaufe 1 am confetous of fanftifying eperaiions in my
own bread, but previous to any reflection on inherent
graces, i am not therefore, mil, by reflection, to know,
that I am married to Chriil, before I call him my Ovvn. —
Yea, rather, i mull mil know, that he is mine, before I
car., — before 1 darp, come to him. This, 1 am fare, is my
AfyahVs oocmne.(4)
Paul. Bui then Chriit and all his fpiritual bleflihgs are
yourV., before you are inChtift; which is contrary to what
Afpano anrirr.s {5) And contrary to the plain fenfe of the
New Teftamfnt, 1 s you but juft now Rated the rn::tt.r your-
feif. — Eut to dwell upon chis iuconiilUnce no longer, —
(1) D.p. 215. (2) D /. 343, 344. (3) D. p. 218.
(4) D. p. 312, 313, 358, 302. (5) D.f>. 213, 218.
48 DIALOGUE II.
Pray, tell me what warrant yuu had from Scipture, to
believe, that Cnrift and ail ins ipiritnal bltihng* were
youi's.
'ii.er. I was awakened to fome fenfe of my danger of
eternal ruin, I lergtd to believe that m* fjns were parcon-
ed,anci that Chriit was nine; bu». 1 couJu not iee my title
clear. Afpafio told n;e, it was " perfectly clear." That
I had as good a warrant for this belief, as a neighbouring
clergyman had to take any book in. my library, whom I
hau lately allured, " that he was as welcome to any book
as though they were aii his own." Yea, as good a warrant
for this belief, as one oi my fervants had to believe me,
when i gave him a farm for his own.(i)
Paul, checking! — 1 would not tre^t an awrktned fin-
ner to, for all the woria — but how did Afpafio make ic
our, that your title to p<.rdon was thus clear, when Mr. Mar-
shal, his favourite author owns, there is no evidence of
the thing from Scripture, fenfe, or reafon ?
Ther. He referred me to Joh. vii. 37. If any man tkirjf,
let htm come unto me at.d drmk. But you thirtt, laic he ,•
therefore ro you, this promiie is made. (2) And he was
always encouraging me to this belief, by taking a kind
notice of my earnefi pia)ers. lorrows, tears, good defues,
and fenfe of unworthinels.fj) And from this quarter my
fir it encouragement aroie to nope and believe, that Chnft,
pardon, grace and glory were mine.
Paul. But according to this, O my Theron, your own
awakenings, earneft prayers, lorrows, tears, good defires,and
fenfe of unwoi thinefs, laid the fir it foundation of your faith.
This was the fecret language of your heart, " To fuch a
one as I am, the promiies belong : and fo 1 may fafely be-
lieve, they are all my own." — As much your ov*. n as your
fervant's little farm was his. And if your encouragement
to believe, took its riie from your own inherent qualifica-
tions; if your own goodnefs, in whatever hem He foim,
emboldened you to come to Chiiti ; your hope of accept-
ance was really bottomed on your own righteouinefs: and
fc youf's is a felf-righrecus faith. And if this be the cafe,
a clear fight of the badnefeof your heart, and of the iliict-
nefs of the law, would entirely kill your faith. (Rom. vii 9)
(1) D.p. 269, 273. (2) D. p. 270. (3) D p. 157,
I58, 207, 208, 220, 265, 266, 289, 29O, 293, 294.
DIALOGUE II. 49
If your good defires, like fo much money in hand, en-
couraged you to come to Chrift ; your courage would fail
you, did you know, that the beft defires you ever had,
according to Law and itricl Juftice, merit eternal damna-
tion. J>id you thus feel yourfelf without money, you
would not dare to come.
Tver. But is it not true? Are not the promifes made
to thofe that /£//y? ? Joh. vii. $j. That labour and are
heavy laden ? Mat. xi. 28, &c.
Paul. Thefe are not promifes, my Theron, which con-
vey a title to pardon and falvation to Sinners out of Chrift,
on condition of their good defires. They are rather invi-
tations to a union with Chrift by a true and living faith.
They give a Sinner a good warrant to come to Chrift : to
come without money and without price (Ifai. lv. 1.) and
thofe who thus come, mail find reft to their fouls. But
they give no grounds to one out of Chrift, encouraged by
his own righteoufnefs to believe that pardon, grace, and.
glory, are his.
Ther. I did not mean that my own good defires, prayers,
&c. gave me a right to believe. I had a good right be-
fore. As an "abandoned Sinner," (i) I had an aftual
right to Chrift and all his benefits, by an " Aclual gift
from the Almighty Majelty," juft as my fervant had to
his little farm, by my donation. (2)
Paul. After you had given the little farm to your fer-
vant, it was his. It was his, before he believed it his.—
Your donation made it his, and not his belief. It was his
before he believed it, and whether he believed it, or not.
He had fufticient evidence to believe it his, previous to his
belief. Now if Chrift and all his benefits are your's in this
fenfe, then you was juftified, adopted, fandtified, and en-
titled to eternal glory, while fecure in fin; months, nay,
years, before any of your converfation with Afpafio. —
Yea, your title is as old as the Gofpel. Wiiich you con-
fider as your deed of gift, or as Chrift's laft Will and
Teftament, in which all thefe legacies were bequeathed
to you. Your title, your abfolute title commenced at the
death of the Teftator. — " When your old acquaintance
Chiricles, left you a handfome legacy, what did ycu do
to eftablifh your title, and make it your own ?"
(1) D. p. 307, 308. (2) D. p. 272, 273. F
50 DIALOGUE II.
Thcr. " My title was pre-eitablifhed, by my friend's do-
nation. I had nothing to do, bat to claim, to agcept,
and to pofTd's." And I did the very fame in the preienc
cafe, (i) And ever fmce this firfl: ait of Faith, "On this
unalterable ground, I alTerc and maintain my title. Par-
don is mine, Grace is mine, Chriit, and all his Spiritual
bleiiings are mine ; beeaufe all thefe precious privileges
are ccnfigned over to me in the everlaiting Gofpcl." (2)
This is the proper notion of believing. — ** When I fent a
meffage to my tenant, affuring him, I had cancelled the
bond, and forgiven his debt ; he believed the meffage to
be true. — So I give credit to the gracious declarations of
my God. — So 1 believe. " (3)
(1) D. p. 255. (2) D. p. 362.
(3) D. p. 297, 298.- — A W with Theron agrees Mr. Bof
ton, who in his book on the two Covenants, maintains, that
Chriji in his I aft Will and Teftament, did aclually bequeath
regenerating Grace, 'jiftificaiion, Adoption, Sandtijication,
and Eternal Life, freely, abfolutely and unconditionally, to
every Sinner of Adam'' s race. And adds, that Chriji bimfelf
is alfo executor of this will, and by his office as fuch obliged
to make out all thefe legacies to all the legatees, that are plea-
fed to put in their clai?n, and make their demands. And faith,
according to him, conffts in believing all is mine, and in
claiming and taking pojfejjion of all as my own. (See p. 114,
199, 214.) And anfes from no higher principle than J elf -
prefervation. (P. z6z, 263. )
Saint Paid ufed to fay, if children, then heirs. (Rem,
viii. 1 7. Gal. Hi. 29. ) But according to this new gcjpeit
it is, if Sinners, then heirs. And this will be reckoned good
news for unregenerate Sinners. They are no longer at God's
fovereign mercy, according to Rom. ix. 15. Nor need tbey
come as poor beggars, according to Luke xviii. 13. Their
title to all things "Is perfeclly clear," even while unregene-
rate and out of Chriji. sind they may come as heirs, who
have a legal right to make demands / and put in their claim,
and Joy *• Pardon is mine, 1 claim it, 1 demand it as my own"
And the executor is obliged to anfwer their demands, and give
cut their legacies. This jcheme, 11 ere it true, would fuit cor-
rupt nature, even better than the siirmnian. As *we all had
r at her have eftates left to us by wills, than be at pains to work
for them : So it is eafier to claim and demand Heaven, than
DIALOGUE II 51
Paul. To whom are Chrift, pardon, grace and glory,
configned over and conveyed in the Gofpel-grant ? What
are their names ? Or what are their chara&ers ? Who are
the men fo highly favoured? In wills and in deeds of
gift, you know, the parties, to whom any thing is be-
queathed, or given, are mentioned by name. Is it lo in the
Gofpel-grant ? Are all thefe bierlir.gs entailed on believ-
ers, or on finners, as fuch ?
Tber. On Sinners, en all Sinners of Adam's race ; and
thatconfidered merely as Sinners : as my dear Afpafio pro-
ved at large. (1) And that which is thus freely given to eve-
ry Sinner, any Sinner in particular iias a good warranttolook
upon as his own. Thus, then, iiands my warrant to be-
lieve. All thefe bleflings are given to Sinners, as fuch : —
But I am a Sinner: Therefore, all thefe bieilings are given
tome. (2)
Paul. That is, "all Sinners are juftified, adopted, fanc-
tified, and entitled to eternal life : But 1 am a Sinner :
to do as the Pharifet did in Luk. x-viii. 1 2. Thefe texts i?:
Heb. <viii. 10, It, 12, and ix. 15, 16, 17, on which they
pretend to found their fcheme, are plainly nothing to the pur-
pofe. For God does not fay, " This is the Covenant I nmtl
make with all the finful race of Adam ; / will write my
Law in their hearts, Cffc." But Gad fays, ''This is the
Covenant I will make with the Houfe of Ifrael." But he
is not a Jew, who is one outwardly. Rom. ii. 28 29. The
children of the promife are counted for the feed. Rem. ix,
3. If vc be ChriiVs, then are ye Abraham's feed, and
heirs according to the Promife. Gal. Hi. 29. But if out
cf Chrilt, we are condemned, and the wrath of God ;-bi-
deth on us. Job. Hi. 18. 36. And we can claim nothing.
No, net another moment of time, nor liberty to breathe another
breath in God's world. We have a title to not one minute's
forbearance ; But God may fend us to Hell this infant. Rom.
Hi. 1 9. Gal. Hi. 10.— Oijecl. But it is faid to the elder
brother, All that I have is thine. Luk.xv. 31. — A>:j. Yes.
And with defgn to defcribe the temper cf a Pharife's heart.
The younger J on reprefnted Publicans and Sinners, and the el-
der the Pharifees. (See vcr. j, 2.) The poor Publican
thought he had no claim to make, but la" at mercy. Luk. xviii.
J 3. The Pharifees faid. in their hearts, all is our own.
(1) D. p. 298, 319. (2) D. p. 305. F 2
5^ DIALOGUE II.
Therefore I am juftified, adopted, fanclified, and entitled
to eternal life." But my dear Theron, if you know what
you fay, if you really mean as you fay, and if you affirm
thefe fentiments are " Stri&ly conformable to the uner-
ring Oracles" of God, then, all Adam's race are, accord-
ing to you, actually juiiified, adopted, fanclihed, and
entitled to eternal glory. And thus your devout Afpafio
carries matters farther than even the famous Doclor John
Taylor, whofe key to the Apoftolic writings is not half fo
heterodox as this ; how much foever condemned by all
the friends of vital piety. For he only fuppofes, that all
within the vifible church, are jultified, adopted, &c. and
no: all Adam's race.
Befides, how is all this confident with the words you
juft now cited cut of Mr. MarfhaPs Myftery, a book your
Afpafio values next to the Bible ? " We have no abfolute
promifc or declaration in Scripture, that God certainly
will or doth give Chrift and his falvation to any one of us
in particular ; neither do we know it to be true already,
by fcripture, fenfe or reafon, before we affure ourfelves
absolutely of it : Yea, we are without Chrifi's falvation at
prefent, in a ftate of fin and mifery, under the curfe and
wrath of God. This is a ftrange kind of aflurance.
Therefore, no wonder if it be found weak and imperfect,
and difficult to be obtained, and aiTaulted with many
doubtings. We are conflrained to believe other things on
the clear evidence we have, that they are true, whether
we believe them or no ; fo that we cannot deny our aifent,
without rebelling againft the light of our fenfes, reafon,
or confeience. But here our aflurar.ee is not imprefTed on
our thoughts by any evidence of the thing; but we muft
work it out in ourfelves, by the afiiftance of the Spirit
of GOD."
Yea, how is all this confiftent with your own experience
and with the experience of your AfpaHo? For if all fpi-
ritunl blefTings are by a deed of gift abfolutely made over
to all Sinners of Adam's race, and that confidered merely
as fuch, plainly in the Gofpel, fo that their *« Title is
perfectly clear ;" then as true as the Gofpel is true, all
are abfolutely entitled to pardon, grace and glory, before
they believe, and whether they believe or not. And I
never hear of you, or your friend doubting the truth of
the Gofpel itfelf. How then can you have any doubts
DIALOGUE II. 53
about your title to Heaven ? Why was you fo backward
to believe your title ? Or why was your friend fo ready
to " P'eel for you, and fympathize with you?" How
could it be fo difficult to believe, while at the fame time
he "Beheld his title perfectly clear?" (i) Did ever any
mortal act thus as to temporal things ? Was ever a fon
of Adam put to great difficulty to believe an inheritance
to be his own, when he h\v with his own eyes, " his
title was perfectly clear," and had the deed of gift well ex-
ecuted in his own hands ? My dear Theron, I am even
tempted to doubt, whether you, yourielves believe your
own fcheme. Yea, it feems plain, you are all the while
afraid you are deluded. And no wonder, fays Mr. Mar-
fhal, for you have no evidence from Scripture, fenfe or
reafon. — Pray, did your Afpafio ever attempt to prove his
fcheme out of the Bible ?
Tber. Yes. And once fpeaking of his differing from
the orthodox, I remember he faid, " I dare not purchafe
their approbation, I dare not attempt a coalition of fen-
timsnts. Pray my dear friend, faid he to me, what is the
ftandard of orthodoxy ? Is it the word of Revelation ?
This fpeaks once, yea twice, nay, fome hundreds of times
in our favour." (2) And firft and laft, I am apt to think,
he mentioned above an hundred texts of Scripture, to
prove his point.
Paul, Out of this great number, pray felett fome of the
molt plain and full to the purpofe ; and on which he feem-
ed to lay the greateil flrefs ; and let us carefully examine
them.
Tber. There are many texts which teach us, that God
has given his fon to a loll world. Ifai. ix. 6. To us a fon
is given. (3) Joh. iii. 16. God fo loved the world y that
he gave bis only begotten fon. (4) Other texts declare as
follows. Ifai. liii. 0. God laid on him the iniquity of us
all. (5) 1 Tim. i. 15. He came into the world to fa-ve
Sinners. 1 Pet. iii. 18. Died for the unjuf. (6) 1 Cor. XV.
i. C or ijl died for our fins. (7) I joh. v. 9. This is the re-
cord thai God hath given to us eternal life. (8) A£t. xiii.
38. lo you is preached the remijfon of Jins. Act. ii. 59. The
(1) D.p. 269, 353, (2) D. p. 335. (3) D.p. 508.
(4) D.p. 305. (5) D.p. 304. (6)D.p.299. {7>D.
p. 319. (8) D.p.3i9. F 3
54 DIALOGUE ii.
promife is to you, and to all that are afar off, even as many
as the Lord our God jb all call, (i) in which Scriptures,
you fee, Chrift and all his fpiritual bleffings are given and
made over to Sinners, as fuch, freely and abfolutely : So
as that every one has a good warrant to believe they are
his own. And if we would give the fame credit to God
as my Tenant did to me, we need not, we could not
doubt, but that they are all our own. (2)
" When Jonah, in purfuance of the Divine command,
cried and faid, Yet forty days and Nineveh foall be over--
throixn," without mentioning any by name, •« All, from
the leaf even unto the greatejl, believed;" applied the
threatning to thernfelves. When Mofes fpeaking of the
Manna, faid, " This is the bread which the Lord hath given
you to eat" without mentioning any by name ; the whole
congregation iuppofed, they had all and every one a good
right to take and eat. So when our Saviour fays, " My
Father giveth yon the true bread from Heaven." fjoh. vL
32.) Alluding to the M^nna, we may all and every one
believe it is our own. (3)
Paul. Your Afpafio aiways fuppofes, that all the bleil-
ings of the Gofpel are granted abfolutely and without any
condition ; fo that we have nothing to do, but to believe
they are all our own. Whereas, there is always a condi-
tion expreiled or implied. For according to the conftant
tenor of the Gofpel, we mull rirft be in Chrift, by a true
and living faith, before the bleffings of the Gofpel are
our's. (4) — -To defcend to particulars. — *
(1) D.p. 303. (2) D.p. 298. (3) D.p. 305, 307.
(4) All 'writers on ibis fchtme maintain, that pardon,
grace and glory, are unconditionally and abfolutely given,
granted and made over to all Sinners of Adam's race. And
this abfolute Grant gives each of us a good warrant to be-
lieve " pardon, grace and glory are mine." — Reader fop,
and think one minute — If the grant is not abjclute, it does not
make pardon mine, nor give me a right to bdieve it mine-^—If
it is abfolute, it makes pardon mine before I believe it ; and
fo I am jufified before Faith. — " No, fay they, it is not mine
before I believe it mine. But if 1 believe it mine, it is
mine." But one voould think, if it is not mine before I be-
lieve, I believe a lie. My fns are pardoned before I believe,
cr they are net. If they are pardoned before Faith, then I am
DIALOCUE. II. 5$
It is true, God fo loved the world as to give his only
begotten Son. For what ? To die for us. To what end ?
That whofoever belie vet h in him, Jhould net pcrijb, but ba~je
everlafting life. He that is united to Chrift by Faith,
therefore, (hall be faved. But thole who are out of Chrift
have no intereft in his falvaticn ; bat are under a prefenc
condemnation. — Condemned already. And the wrath of
God abideth on them. " Pardon is mine." — No — Con-
demned already. *' God is reconciled to me." No. —
The wrath of God abideth on me. Joh. iii. 16, 18, 36.
It is true, This is the record that God hath given to us
eternal life. But this life is in his Son. Therefore, he
that is by Faith united to Chrift, hath eternal life. For
he that hath the Son, hath life. But thofe who are out of
Chrift. have no intereft in this eternal life. For he that
hath not the Son, hath not life. 1 Joh. v. 11, 12.
It is true, That through this man, is preached unto you
the forgivenefs of fins. But who hath an intereft in this
forgivenefs ? Who is that blefTed man that is juftined ?
Thofe who are cut of Chrift ? No. But, By him all that
believe, are jufiified, Acl:. xiii. 38, 39.
Again, it is true, The promife is to you. And what
then ? Repent and be baptized every one of you in the
name of Jeius Chrift, for the Remiffion of fins. Were
their fins already forgiven ? No. Repent and be con-
verted that your (ins may ; not becaufe they are, but that
they may be blotted out. Acl;. ii. 38, 39, and iii. 19. —
not jujlified by Faith, but before Faith. If they are not, then
I believe a lie. — " ho, fays Mr. Marjhal, according to thy
Faith, it /hall be unto thee.'''' i. e. If " without any evidence
from Scripture, fenje or reafon" I believe that to be true,
'which is not true, it Jhall become true. This is the heart
and foul of their fcheme. — Keep this in conjlant view, jufftr
no ambiguous words to drown your mind '< and it is eafy to fee ,
that there is not one text in the Bible to their purpofe. Tea,
they give us an exact definition of delufion, which properly
confijls in this, <viz. " I believe fomething to be true, which is
not true, till in my imagination it Jeems true y and fo I take
the comfort of it, as though it were true." Whereas, in jaw-
ing Faith there is no truth believed, but what is plainly re-
vealed in the Gofpel ; as will appear prefently.
56 n I A LOO U E II.
But what was their ftate while impenitent r Except ye re*
pent , ye Jhall all likeivifc ptrijb. L^k. xiii. 3, 5.
Laftly, it is true, The whole congregation of Ifrael
were welcome to take the manna and eat. And 'tis true,
that ail mankind are welcome to receive Chrift, the true
bread, and cat, and live forever. Fcr this eating is the
fame as uniting to Chrift, by a true and living Faith. —
He that catctb thx flefh and drinketh my blocd, davelletb in me,
and I in bim. Therefore, He that eateth me, e*uen be jhall
live by me. But what is the ftate of Sinners out of Chrift ?
Have they eternal life ? No. Except ye eat the fejh of
t be fan of man, and drink bit blood, ye have no lift: in' you.
Joh. vi. 32, 57.
'1 hus the very texts you build your fcheme upon, are
all againft you. What warrant, therefore, has a Sinner out
of Chrift, to fay, " pardon is mine, grace is mine, Chrift
and all his fpiritual bleflings are mine ?" For thele pre-
cious privileges are not configned over to him in the
everlaiting Gofpel, while in fuch a ftate Nor fhall he
ever have an interell in them, unlefs he is firft united to
Chrift, by a true and living Faith.
'Iber. If the curfe of the Law, which is delivered in ge-
neral terms, not mentioning Theron by name, belongs to
Theron ; why do not the promifes of the Gofpel, deli-
vered alio in general terras, not mentioning Theron by
name, belong to Theron too? (1) The Ninevites, from
the leaft to the greateft, made particular application to
themfelves.
Paul. The Law curfes none but thofe who have already
broken it ; and the Gofpel pardons none but thofe who
have already complied with it. Theron has already bro-
ken the Law, and fallen under the curfe : Let Theron
comply with the Gofpel, and he fhall be entitled to the
blefling. The curfe of the Law was not your's, 'till you
broke it : Nor are the bleflings of the Gofpel your's 'till
you comply with it. For it is written, He tbat belicvetb
not, is condemned already. A truth, which all unbelievers,
from the leaft even unto the greateft, mould after the ex-
ample of the Ninevites, make particular application of, to
themfelves. I muft, therefore, ftill repeat it, what war-
rant from the word of God have you for your Faith. ?
(1) D. p. 306.
DIALOGUE I. S7
Tber. Mofes led the whole Congregation of Hrzel, at
the fide of the Red-Sea, tho' the greateit part of them were
in agracelefs itate, to call God their God. (Exod. xv. 2.)
And to confirm them in this belief, God himfelf, from
Mount Sinai, and generally through ail the Law of Mofes,
fays, fpeaking to the whole Congregation, / am the Lord,
thy God. (Exod. xx. 2.) And in the days of Jeremiah,
when there was fcarce a good man to be fo:md among
them (Jer. v. 1.) and the generality were devoted to ido-
latry, and obilinately impenitent ; yet, to the whole nation
God fays, Turn, O backjlidir.g Children, for I am married
unto you. (Jcr. iii. 14.) And he teaches them to fay, V/e
come unto thee, for thou art the Lord cur God. (ver. 22) And
invites them to look upon him as their Father, (verfe 4.)
And as the jews were all circumcifed at eight days old,
and i'o brought into covenant with God, they had ail there-
by a good warrant to look upon God as their God, and
to believe that he was their father, and would fave them.
The fame may bs faid of all baptized oerfons in the Chrif-
tian world. (1)
Paul. If this proves any thing to your purpofe, it proves
that all the Chrifllefs Sinners in Chri!lendom, how wicked
foever, although even buried up in Popifn idolatry, are,
if they are baptized, all of them married to Chriii, chil-
dren of God, and heirs of Henven. Into what itrange
abfurdines and inconfiftences do you run, my dear Theron I
As to circumcifion, the Jews in our Saviour's day feem-
ed to think, that it entitled them to falvation. But our
Saviour taught them, that notvviihltanding their circumci-
fion, they were, while unregenerate, f John iii. 3.) and
antecedent to Faith and union with Chriit, under condem-
nation and wrath, (ver. 18, 36.) And Saint Paul affirms,
that the Jew as well as G^r.rile, notwithstanding tbeir
circumcifion, Mood guilty before God, without any title
to life, antecedent to their regeneration and union with
Chrifl by a true and living Faith. (Rom. ii. 28, 29, and
iii. 1, 2, 9, 19, 28. Gal. iii. 10. 29.) And the fame may
be faid of thole who are baptized.
As to the texts of Scripture you refer to, their true fenfe
may be eafily feen, if we confider God'r. covenant with
Abraham ; in which he promifed to be A God to him and
(1) M. p. 28, 182,185. D. p. 312, 345.
58 DIALOGUE II.
to his feed. (Gen. xvii.) And Gcd's covenant at Mount
Sinai, in which he tock the whole nation to be his pecu-
liar people. (Exod. xix.) From which he calls himfelf
The Lord their God. : And en account of which, he is
called their Hufband, and they are faid to be married to
him, and are charged with whoredom and adultery for go-
ing after other Gods ; and are invited to return to him,
as a wife to her hufoand, and to call him their God and
Father. Not that they had any title to pardon, grace and
glory, while uncircutneifed in heart. ()er. xxxi. 31, 32.
Rem. ii. 28, 29.) With thefe obfervations in mind, it
will be eaiy to underftand the language ufed cemmonly
in the Prophets, particularly in Hof. ii. throughout.
Ther. But it is the proper bufinefs of Faith, "To ap-
propriate and take home, to ourfeives the grace of God,
which lies in the common indefinite grant of the Gofpel."
Therefore, as pardon, grace and glory, are, all of them,
given and granted to tinners as fuch ; by Faith, I, a Sinner
take home thefe bleiTmgs to myfeif, i. e. I believe they
are mine. (1)
Paul. Ye». But my Theron, there is no fuch abfolute,
unconditional grant contained in the Bible. Nor do the
Scriptures teach that Faith is of fuch a nature.
Ther. Yes. But Saint Paul declares that Faith is the
evidence of things not feen (Heb. xi. 1.) and exhibits a
clear demenftration of our right to enjoy them. (2)
Paul. Faith cometh by hearing, and hearing by the ivcrd
of God. (Rom. x. 17.) If therefore, the v/ord of God gives
a firmer, while cut of Chrift, no abfclute unconditional
right to the blcffings of the Gofpel, Faith can fee ncne.
Faith cannot fee what is not, neither can it believe with-
out evidence. AH the believers in Saint Paul's catalogue,
had good evidence for what they believed. But you have
no evidence from "Scripture, fenfe or reafon" for what
you believe ; as you, yourfelf are obliged to own.
Ther. But all thofe figurative defections of" Faith, which
occur in holy writ, imply this appropriating belief. (3)
Paul. No, my clear Theron, net one of them. Is
Chrift viewed in the beginning of Saint John's Gofpel, as
the Creator of all things, who, under the Mofaic difpen-
fation, fuftained the glorious character of God and King
6
(1)^.^.305,314,317. (2)2X/. 318. (3)j»./320.
DIALOGUE II. *x
of Ifracl, now come to tabernacle among men, come to
his own people, as the proinifed Meffiah ? He is to be
acknowledged, received, and honoured according to his
character. Uu: he came to his own, and his own received
him not : Did no: own him for the Meffiah, nor believe
m, nor honour him as fuck Although he was indeed the
very God and King of Ifrael, who of old dwelt in their
Tabernacle and Temple In the form cf God, now come to
taoernacle m iielh, in the form of a iervaat : Yet they
rejected him, called him a deceiver, and Crucified him for
chiming to be the So-i of God and King of riie Jews.—
fiuuo a* many as received him as the promi&d Meffiah,
with all their u^r:s, gave he pover ro become the fon of*
God, even to as many as believed in his name. Not, chat
believed tlieir ana were pardoned without any evidence
from Scripture, fenfe, or reafon, but that believed in nis
lume^-Truited in his mediation, merits and atonement.
that through his name they might obtain fonHvenefs of fins
and eternal life. (ion. i.i, it.) Is Chart compared to the
brazen ferpent f We are not to believe that we are healed -
but to loo,: to him for healing—Is he compared to a
bridegroom ? We are not to believe he is our huiband ;—
but as cJiafte virgins to be efpoufed to him, that by this
Spiritual marriage he may become our huiband.— Is h-
compared to the city < :;%r We are not to believe ourl
lelves ia/e ; but to hy to mm for fufety.— Is he compared
to bread and water? We are not to believe our hunger
and thine are aflwaged: bet to eat the living bread, and
drink the living water, that they may be fo.— In a word
is he the great High-prieit, who has entered into Heaven
with ihc blood or atonement in his hand, by and through
whom we may come to God for all things, in full aiTurance
of acceptance in his name ? We are not to believe that
pardon, grace, and glory are oar's ; but to draw nigh to
God tnrough him, that of God's infinite grace through
him, we may be pcrdoned, iancKHed and faved
Ther But David, Job, Habakkuk, Paul, the Council at
Jeruialem, yea, all the Saints in Sciipture, ufe this appro-
priating language. They all fpeak the language of af-
iurance. (j) ° °
Paul. And good reafon why, for they all knew, they
(1) D.p: 325, 327.
60 DIALOGUE II.
were fincere godly men, from a confcioufnefs to their own
inherent graces. But there is not a Saint to be found in
the Bible, that believes pardon, grace and glory to be his
own, without any evidence from " Scripture, fenle or rea-
fon." Forgive me, Sir, if I mould fay, this kind of Faith
the Bible is as great a ltranger to, as to the do&rine of
purgatory.
'i'her. ** I know no other juftifying Faith, but that which
relates to the Gofpel, and believes its report. But here, I
find, lies the core and root of our controverfy. This is
the precife point to be fettled ; what it is to believe." (i)
Paul i\c, no, my dear Thcron, "The core and root
of the cQDtroveify" lies not here. You ought to believe
the report of the Gofpel," and all the truths of the Gof-
pel, with a full afiurance ; yea, with all the full aifurance
of Faith. But Protectant writers, for above thefe hundred
years, have been teftifying againit your kind of Faith, be-
caufe the thing believed is not contained in the Gofpel. —
The Goipel makes no fuch report. But the thing believed
is a lie. — Here my friend, here lies " The core and root
of the controverfy," as Mr. Martha] well knew. (2) And
it is a little ftrange, that your Aipafio Ihould not know it
too. However, pray tell me what you mean, by believ-
ing the report of the Gofpel.
Ther. M The Lord declares by his prophet, /, e<ven I
am he, that blotteth out thy tranfgrejpcr^. To believe, is to
fubfcribe this declaration : To iubicribe it with our hand,
and profefs with our heart, Lord, it is dene, as thou hajl
/aid." My tranfgreffions are blotted out. (3)
Paul. But my dear Theron, this declaration was made
above two thoufand years ago. - Do you date your juitirl-
cation fo far back ? Or do you think the words have had
any new meaning put to them by God, of late ; which
two thoufand years ago they did not mean ?
Ther. No. I appropriate and take home the blelfing to
myfelf: And fo believe the report of the Gofpel.
Paid. This is not to believe what the Goipel reports ;
but rather to make a new Gofpel. This is not to believe
the truths already revealed ; but to make a new Revelati-
on. That the tranfgreffions of Theron, a Chriftlefs Sinner,
are blotted out, is not taught in this text, nor in any text
(1) D: p. 328. (2) M: p. 166. (3) D.p. 329.
DIALOGUE II. 6l
in all the facred volume, as you yourfelf very well know. And
if this be what yo a mean by an appropriaiing Faith, then Mr.
Marshall's account of it is very jaft : it is a believing
out any evidence, from " Scripture, fenfe or reafon.(i)"
(i) The whole party maintain, with Wendelimts, that -in t.'se
fajl direcl aJi cf Faith, I believe " my fins are forgive :.' —
And tht whole party affert , that before I believed it, " myfns
were not forgiven.'''' Therefore, the whole party m
with Mr. Marjbail, that the thing I believe, " was not true
before I believed it." And confequentfy, that 1 do Ihlieve it
** without any evidence from Scripture, fenfe cr reafn.'' -
it was not true, there could be no evidence of its truth. A
the whole party pretend to ground their belief upo .
So that tcis is the ft range jl febeme cf religion in i-.
that ever was advanced in the C or if i an world. — Th
I believe as true, is not true before I believe it ; and yet I be-
lieve it beeaufe it is true ! It is not contained in Scripture ; yet
I believe it, becauje it is contained in Scripture ! I know it
is no part of the Gofpel-revelation ; yet I venture m
it for eternity, as the very G of pel cf Chriji ! Now,
do thsje men feel fat: s fed in themfelves, in believ: ay
nriesi Why thus — *' The Gf pel makes an al
conditional grant cf pardon and f al vat ion to all the Jinful race
cf Adam : But I am a Sinner of Adam's race ; therefore, par-
don and falvation are mine.''' — But then, one would think they
were mine before I believed it, and whether I believed it or no.
If the grant doth not make them mine, why do I believe they
are mine? If the grant a them mir.c. .■ are
mine before 1 believe : And Jo we are not justified by Faith,
but before Faith, contrary to the whole tenor of Scripture.
ho, fry feme, " I have by grant a common but not afa\
interef." But the thing granted is " id the
grant is ah flute : — Therefore* " I Jball befa-ved." I n gbt
to believe, that " I Jball be faved,:"' Tea, they joy, I
make God a liar, if 1 do net ; but furely, if I believe I jball
be faved, I believe I have a faming inter eft. I be-
lieve I have by the grant, what I know is not cent*
grant : and fo believe, i( without any evidence f rem Scrip::, re,
J'enje or reajbn." And yet I ground My belief wholly up n Scrip,
ture. — They Jay, '* Tee grant makes it mine, Jo as to give me
a right to believe it mine, and claim it, and pcfej's it as r,ii::e.'J
But then, I ought to believe it mine, pre cfely in the fame sense.
G
62 DIALOGUE II,
Ther. But Chrift has exprefsly promifed, that according
to my Faiw,Jo fail it be to me. Matth. ix. 29.(1)
Paul. Belie-ve ye, that 1 am able to do this? faid Chrift to
the two blind men, who cried, 'II. on Son cf David, have
mercy on us. — 1 hey faid unto him. Yea, Lord. To be fure,
they had fufricicnt evidence to believe it, from the miracles
he had already wrought. On which our Saviour touched
their eyes: faying, According to your Faith, be it unto you.
in which the grant makes it mine. Thus, if the grant makes
it mine as being a child of Adam ; then 1 ought to believe it
mine, as knowing 1 am a child' of Adam. — If the grant makes
it mine, only as being in Chrij'i j t :' en i ought to Ltiieve it mine,
only as knowing that I am i'i Chrift. — If the grant only makes
a common intereft mines tht . 1 ;. rht to bet.nve a common in-
tereft only to be mine. — If the grant makes a jhvi.-.g inotft
mine j then I ought to believe a jawing im 1 And what
is mine by grant, if the grain is abfolutes is mine before 1 be-
lieve it, and whether I believe it, or net. No, fay they, " it
is not mine before I believe ; and yet I muff believe it mine. I
have no evidence from 'Scripture j and yet ,ny Faith is wholly
founded on Scripture. 'i).e Scripture fays no fitch thing any
where j and yet the Scripture plainly J-ays thisjbhig in hundreds
of places. My fins are not fr given ; and yet I make God a
liar, if I do not believe the) arc for give. 1. It is not true, as
yet, nor do I knew it ever will be true j but I mujl believe it,
without any evidence from Scripture > jenfe cr rcajln : And in
jo doings 1 believe the report of the. Gfpeij although the Goj-
pel never made jv.c'o a report J' If 1 can baiev: ah thejk con-
tradiclions wit,.? all my heart, 1 urn a true believer.
bejaved. If net, lam blind, carnal \ legal ; and 'finally n.fi
fitffer the pains cf eternal damnation for ,.. . — The In-
fidels of the age (and no wonder infidelity prevails) ft and by;
hear the difpute / Jhake their fides : — The Devil jays, ii So I
would have it.7'' 1 'he Daughter of 7, ion puts on fackcloth, looks
up to Heaven, and cries, ** Haft thou fovfuken the Earib, O
Lord! When wili thou return and j'ca, ler t: cf clouds ; ai.d
caife light to break out . j'pread and prevail ; and darknefs and
error to flee away ! 0 when jh all that bleffed day come, that the
knowledge cf the Lord mail fill the Earth, as the waters
cover the Seal IV hen fall Satan be bound, that he may
deceive the nations no more!"
.(1) M.P. 247.
DIALOGUE II. 63
And what, my Theron, is this to your purpofe? who have
no evidence from Scripture, fenfe or reafon, for what you
beiieve. Our Saviour never told Sinners, that if they would
believe pardon, grace and g'iory w rs, it mould be
unto them according to theii Faith; out frequently taught,
thai many who believed ib, would finally be disappointed.
Matth. vii. 21, 27. — Luke xiii. 24, 30.
Tier. Yes, our Saviour exprefsly laid, What things foe-jsr
ye dsj-rc when ye pray, be/ie-ve that ye receive thetas and ye
/hall have them. Mark xi. 24.(1)
Paxil. Our Saviour nad curled the barren fig-tree, and it
was dried up from the roets. /it which his difciples wonder-
ing, our Sayiour told them, that whenever thzy were called
to perform any miraculous works, an 1 were looking up to
God to do them, they moil firmly believe he would do the
thing, how great foever it was, even although as difficult
as to renw-ve a -mountain and ccjl it into the fea. And it is
plain, they had fufficient evidence, for fuch a belief : as
they knew that God Almighty flood engaged to effect the
miraceloui u-oiks, which Jie had coinmhaoned them to de-
clare, fhould be done. Mark, xi. 20, 24.
Ther. But the Apoftle James dire&s aii Chriflians, even
when praying for divine wifdom and grace, to ajk in Faith,
nothing --wa-veriijg. jam. i. 6. (2)
Paul. To jffk in F^itii— in the Faith of what ? Of truths
revealed in theGofpel, concerning the way of our c
God in the name of Chrift, our great high Prieft, and
God's readings to hear and anfwer all requeib, agreeable
to his V7i.l. p - in his Name. Thele truths
it to be, v. e y believed. But in
r to oar going to God in full afiurar.ee of Faiih, t. • a
is no need., 1 hope, that we believe as true, things, the
truth of which we have no evidence of, " from Scripture,
fenfe, or reaibn." Read the fecond chapter of this epiftje,
he Apoftle James was no friend to a pre-
sumptuous Faith, a Faith built on 110 evide.
Tier. But I am invited in the moft affectionate manner,
to belie ve .cs me, and will fave me, in 2 Cor.
v. 20. il As though God did hefeech you by us, ive pray you in
Chriffs jrcady be ye reconciled to God. Kark ! 'tis the voice
(1) U.p. 174- (2) D.p. 342.
G 2
64 DIALOGUE II. •
of infinitely condescending love, fpeaking by his ambaifa-
dor — Sinners accept my great faivatiGn. Enjoy what I
have purchaied for you by my dying agonies. Do not fuf-
pedl my kindr.efs, or refui'e my gifts. This will wound me
deeper than the fpear which pierced my fide. — O the grace
of our exalted King ! — After ail this, can I entertain the
leal! doubt, whether I have a permiiTion to believe firmly? ( 1 )
Bid the judge ever befeech a condemned criminal to ac-
cept of pardon? Does the creditor befeech a ruined debt-
or, to receive an acquittance in full ? Yet our Almighty
Lord, and our Eternal judgj, not only vouchfafes to offer
thefe bleflmg?, but invites us — intreats uj — with the moft
tender and repeated importunity foiicits us, not to reject
them." (2)
Paul. In thefe words you are invited to be reconciled to
God ; and not to believe that God is reconciled to you. —
You may be even ravifhed, to think of the one, but iKll be
ib inattentive to the other, as not to take any notice of it,
although before you, in one of the moil remarkable texts
in the Bible.
Ther. But we are ftricYly commanded by God himfelf, to
believe on the name of his Son Jefus Chrift (1 Joh. iii. 23.)
and have God's promije and oath to afTure us, we (hall
certainly be faved, if we do. (3)
Paul. True. Yet Chrift has never taught us, that Faith
confifts in believing, that <e pardon is mine, grace is mine,
Chrift and all his fpiritual blcflings are mine." But has gi-
ven U3 the ftrongeft afTurance, that many who are very con-
fident of their title to Heaven, mall finally go to Hell. —
Matth. vii. 22.
Ther. Yes, Sir. Suffer me in my turn, to put on the airs
of afTurance, and to affirm, that this is that very notion of
Faith, which was taught, and which was approved as ge-
nuine, by our blefTed Saviour. — For, " our Lord bears this
teltimony concerning Thomas ; Tbc?nas thou haft believed.
Now then, I think, we have got an infallible touchftone.
Let us examine what that is, which Jefus Chrift calls be-
jieving. Whatever it be, it is the determination of Truth
itfelf ; and fhould pafs for a verdict, from which there lies
no appeal. And this, this is the confciTion of Thomas, 7ny
(1) D.p. 350. (2) D. Edit. I. vol. i.p. 132.
(3) V-P- 35°> 353-
DIALOGUE. II. 65
lord, and my god ! This, this exprefles what our divine
Mafter calls believing. When, therefore, we confcfs with
our lips, and are perfuaded in our hearts, that Jefus is our
Lord, who bought us with his blood ; that jtfns is pur G<jg,
who will exert all his adoral --.ions for our good ;
then we truly believe. We believe in our Saviour's fenfe
of the Word; we have that Faith, which he allows to be
genuine." (1)
Pai my dear Th?r.in, as your nil lies at flake,
your all for eternity, do take the bible, and read the
wnole paragraph, with the heart of an honeft ir^n.
Ther. 1 will. — Heaven forbid I mould aft a difnoneft
part in an affair of fuch Infinite importance ! Joh. xx.
24. But Y'bcmas, one of the twelve, was not with them when
Jefus came, ver. 25, The other difciples therefore /aid unto
him, " We have fan the Lcrd.'y But he-" f aid unto* them,
11 Except I Jball fee in his hands the print of (he nails, and put
my finger into tec print of tie nails, and thrufi my hand into
his fide, I will not believe " ver. 26. And after eight days,
. his difciples were within, and Thomas with them. Then
came Jefus, the doers being Jbut, and food in the mi dp , and
faid, "Peace be unto you " ver. 27. Then faid he to Thomas,
ie reach hither thy finger, and Behold my hands : and reach hi-
ther thy hand, and thrufi it into my fide : and be not fait lefs,
but believing,'''' ver. 28. And Thomas anfwered, av.d faid un-
to him '• My Lord, and my God," ver. 29. jefus faid unto him,
li Thomas, hecanfc thou haft fen me, thou haft believed : ilefzd
are they that have not fen, and yet have believed.
Paul. No comment is needed. It is impoilible the {q\Sq
of the words can be made plainer. The thing that Tho-
mas was fo faithlefs about, was not his particular intereft
in Chrift ; nor was this the thing he believed, that Chrift
died for him in particular. But the refurrecYion of Chrift was
the thing, the only thing, in queftion with him. Overjoyed,
to fee him, feel him, hear him, know him, in the language
of fervent love, rea'dy to claip him in his arms, he cries cue,
my Lord, and my G d ! Thus then ftands the argument. —
Becaufe Thomas believed that Chrift was rifen from the
dead, on the cleared evidence ; therefore juftifying Faith
confifts in believing, that *' pardon is mine, grace is mine,
Chrift and all his fpiritual bleflingsare mine," without any
evidence a: all, from li Scripture, fenfe, or reafon." My
(1) D. p, 229, 230.
66 DIALOGUE II, ■
dear Theron, was ever book abufed and perverted in this
apollate world, one half fo much, as is the holy Bible !
Ther. But is it not true with relation to every linner,
and io with relation to me, that " Chrift has bought me
with his blood, and will exert all his adorable perfections
for my good ?"
PcaL Muft I again put you in mind of what your fa-
vourite author fo plainly affirms ? " We have no abfolute
promife or declaration in Scripture, that God certainly
will or doth give Chrift and his falvation to any one of us
in particular ; neither do we know it to be true already,
by Scripture, fehfe, cr reafon, before we allure oUrfelves
of ir. Our ailurar.ee is not imprtffed by any evidence of
the thing; ; but we muft work i: cui in ourieives by the
affiftance of the fpirit cf Gcd." And that your Afpafio not
only likes the book in general, but heartily approves of this
pailage in particular, you may be affured, from the notice
he lias taken of it., in his preface to Mr. Marshall's Myftery.
l^her. Yes, and I approve it too. For I never fuppefed
it was any where taught in Scripiure, that «« Chrift has
bought me with his blood, and vvjil exert all his adorable
perfections for my good," and io certainly fave me in par-
ticular. I know there is ho fuch tiring affirmed in Scrip-
ture. I never pretended there was. And you have mif-
rep refented cur fcheme, in fuppoGng it follows from what
we affirm grant of the Gofpel, that we are
ted, and entitled to eternal glory, before we
• e; We hold no fuch thing. There is no fuch thing
ftjveal : oracles of troth. A cl if there was,
I fhoi any fpecfel allillartee of the fpirit in the
work of believing. That I mould be laved, would be as
plain a trul Bible. And did I believe
the Script! true, I could not doubt of this, any
more in trdth therein contained. —
j - : > v, it is impoflible for a roan, although
he is Oitished ;:. is the word of God, merely by his
own ftiength and reafon to bri If to believe, unkfs
the fpirit .;r.l witnefies with his fpirit, that he is a child of
God. Becaufe, before this, we have no evidence of the
thing from Scripture, fenfe, or reafon. But when '.' the
ings Chrift and his righteaufneTs nigh unto
us, in the promife of the Gofpel ; clearing at me feme
time our right and warra.u ;o intermeddle withal!, with.
DIALOGUE 17. 67
out fear of vicious intromiflion ;" then we can appropriate
what lies in the general promife, to ourfelves in particu-
lar : And then we can fay, "pardon is mine, grace is
mine, Chrift and all his fpiritual bleiiings are mine." And
then we can fee " our title perfectly clear." (1)
Paid. O my dear Theron ! and thus at lait, you give
up your warrant from the written wcid ; (2) as in fa ct
there is no fuch thing contained in the Bible ; and now
your recourfe is to the fpirit. But, if hi fact die written
word gives you no warrant for this belief — if in fad you
have no right by the Bible to lay this daim, the fpirit of
God has nothing to do in the cafe. He cannot clear up
a right, where there is no right to be cleared up. He
Cannot clear up a warrant, where there is no warrant to
be cleared up. I grant it is the office of the holy fpirit to
open our underftandings to understand the Scriptures, and
to open our eyes to behold the wonderful things in God's
Law. But it is not the ofhee of the holy fpirit, to open
our eyes to fee truths in the Bible, which in fact, are not
there. It is not the office of the holy fpirit to make us
believe a lie ; that is, believe that the Bible teaches, what
in facl, it does not teach ; or to make us new revelations,
no where contained in Scnpture, on which to venture
our fouls for eternity. Nor 13 it the bufmefs of Faith, to
believe thefe new unfcriptural revelations, but only to be-
(1) D. f. 295, 362.
(2) 2 cu give up your warrant from the written Word. — By
the fiflt dired all of Faith, antecedent to any reflection, I believe
that" God is reconciled tc me." (D.p. 169, 362) Ifthisfuppofed
truth was contained in ar\d taught by the written word, it was
true before I believed it, as all grant : and Jo God was <( re-
conciled to me" before the fir ft ad cf Faith, But they fay,
it was not contained there, it was not true, God -was net ft re-
conciled to me" before I believed. But Gcd's Word does not
warrant me to believe, as truths any prop c/it ion, the truth cf
which is net taught in hi: Word. All the truths contained
in his Word, I mgkt to believe. But I have no right to add
or diminijh. Dent. xii. 32. Thou ihah not add thereto, nor
diminifli from it. Rev. xxii. 18. If any man ftiall add unto
thefe things, God mail add unto him the plagues that are
written in this book. If we add to God's Word, we have
no warrant from Gcd's fo crd to believe our additions to be di-
vine. If any doubt of this, let them read, 2 Tbefif. H, n.
68 DIALOGUE II.
lieve with all cur hearts, the truths already revealed. Or,
to ufe your own word;, " i know no o.h^r justifying Faith,
but that which relates to the Gofpel, and believes its re-
port." But hJere, jir, lies the wound of your Faith, and
this is "the core and root of the cott'.roveify," that the
thing which you believe, is not revealed in the Bible, nor
is there any evidence from Scripture, of the truth of it. —
And this you know — tliis you own, and yet Hill will per-
jfift in believing it, " without any evidence from Scripture,
fenfe, orreaibn." And to help yourfelf out, you call in
Lid of the holy Spirit, to terrify to a thing unrevealed,
to a lie, a known lie ; to teftify that fometiiing is con-
tained in Scripture, which you know is not contained
there. 'J'. i full allu ranee, you may lay, "pardon
is mine, grace is mine, Chrift and all his fpiritual bjeflings
are mine — configued over to me in the everlafling Gofpel
— i title perfectly clear — without any evidence from ociip-
ture, ienfe, or reafpn." (i)
Oh my dear Tiiercn 1 In matters of this importance,
i'c does not become us to footh and flatter ; but to {peak
the truth in uprigjunefs. Did you profefs to be an Anti-
nomian, and openly declare, «« that the Elect were juftitied
from eternity, or at leait from the death of Chriil ; that
the holy fpirit reveals to the Elect thtir juiliticution in
God's own time ; and that juiljfying Faith confilts in be-
lieving this new revelation ;_" then your fcheme, however
inconliftent with Scripture, would icern, at lealr, to be
coifiilent with itfetf. But now, as you ftate things, you
are (forgive me my Theron) you are, I fay, neither con-
fident with Scripture nOr with yourfelf. And your drefT-
ing up experimental religion in thh light (while Armini-
ans, Pelagians, Socini'ans, and Infidels, laugh at the de-
lufion) tends only to embolden feif-confident hypocrites ;
and to leave the poor awakened Sinner, thac has any
common honefty in his heart, in a more bewildered cafe
than ever. 'Or if, by your charming and affectionate
manner of addrefs, the poor blind Sinner is induced to
believe you, he is in infinite danger of being led to fettle
on a falfe foundation, to his eternal ruin. For having
once believed — Oh dreadful thought !— Having once be-
lieved, he muft never doubt again. He mull watch and
(i) D./. 269, 362. M./>. 173.
D I ALO G U E II. 69
pray, fight and ftrive againfc doubts, with all his might,
as the dreadful Agag, that rr.uft be parfued with fire and
fword. (1) That being once deluded, it is a thouland
to one, but he lives and dies in his delufion !
TBer. But decs not the holy Scripture exprefsly fpeak of the
IVitvefs and Seal of the Spirit? Rem. viii. 16. Eph. 1. 13.
Paul. Yes, it does. — But never — never — as what any
had before Faith and j unification : as is the cafe with you.
Ye werejedied, fays the Apcftie to the Bphefian Saints. But
when? Before they believed r No. After, tbdtyeielievid
ye *wert paled. Eph. 1. 13. And had they this fpirit of
adoption, before ihey were already children ? — No. But,
becaufe ye are Jons, becaufe ye are already members of God's
family, therefore, God batb fent forth the fpirit of Lis Sen
into your hearts, crying, sJbba, Father. Gal.iv. 6.
So that I muft needs tell you, my dear Theron, there 13
not cne tittle in the Bible to countenance your fcheme :
But it is all over inconfiftence, filfehood and delufion. —
And if your heart is no better than your head, you are in
an infinitely dreadful ftate. What your heart is, I do not
pretend to fay. This does not belong to my province.
But the fcheme of religion you plead for, leads directly
to deftru&ion. And would that pilot be eftecmed an ho-
neft man, who, for fear of giving offence, fhculd lit fiient
and fufler the lliip to run upon the rocks — rocks under
water, which he knew would dam the lhip to pieces in a
moment, if not avoided.
Ther. But, is it not impoffible to truft in Chrift, unlefs
firft we believe that Chrift and all his fpiritual blefiings
are ours ? (2)
Paul. What would you think, my dear Theron, of a
Neonomian, or Arminian, to whom you were opening the
way of ialvation by free grace through Jefus Chrift, if he
mould thus reply ? "It is impoffible to trull in Chrift and
free grace, unlefs firft for our encouragement, we are con-
fcious our lives are reformed, our fins repented of, and
that we are difpofed fincerely to endeavour to do our duty.
Were I thus prepared, I fliouid dare to truft in Chriit,
and could hope that God would accept me through him.
But without thefe good qualifications, it is impoffible I
mould dare to truft in Chrift."
(1) D./>. 342, 343. (*) D./.312,
JO DIALOGUE II.
TJer. I mould fuppofe that his own righteoufnefs was
really at the bottom of his Faith, and the very thing that
encouraged him to believe. And inch a man does not fo
properly truil in Chrift, as in his own righteoufnefs. And
a Faith built on a falie foundation; is certainly a falfe Faith.
Paul. And pray, my Theron, what is it that encourages
you to truil in Chrift ? Not any truths revealed in the
Gofpel ; but fc-mc.hing of which you have no evidence,
Scripture, fenfe, or reafon. A firm perfuaiion of
this emboldens you to truft in Chrift : yea, is fo entirely
the foundation cf your truft, that if appears to you impof-
fible, without this previous perfuafion, ever to trull in
Wherefore, this perfuaiion is at the botcom of your
truft. And, ilrictly fpeaking, you do not fo properly trud
in Chrift, as in tfrat perfuafion. Should you ndw be con-
vinced, that this perfuaiion was a mere delufu n, your truit-
ing in phrift would ceafe in a moment. Jull as it is with
a felf-righteaus perfon, wh.n his eyes are open to fee him-
felf. Rom. vii. 9. lie Commandment came, fin revived,
end I dted.
Ther. But, " would any perfon of the leaft prudence,
erect his houfe up >n a piece of ground, without a previous
co.uictkm, that the fpot was his own." (1)
Paul. Wherefore then, we muft thus conclude, that all
the truths, already plainly revealed in the Gofpel, which
are true before we believe them, and whether we believe
them or not ; that all thefe truths laid together, although
clearly underftood, feen in their fpirkual glory, firmly
believed, approved ofantl liked, would not be fufnciesit
to encourage a (inner to truft in Chrift. i. e. There ts
nothing in the written word, which, let it be ever io v/:ll
underftood, and ever fo firmly believed, is famcieiu to
encourage even a regenerate fmner (for i: is pl.nn, rege-
neration is before the firft ucl of Faith. Joh. 1, 12, 1 3 ) to
truft in Chrift. ly this deleft, we nvail riril beiieve
as truth, -what as yet is not true, and that without any
.evidence from Scripture, fenfe, or reafon. And this be-
lief, this perfuafion, is to be 1 cf our trufting
in Chrift ; foe he foundation, that without it, we
cannot '* with the leaft prudence" truft in him. And the
weight, the whole weight of our eternal falvation is at
(1) D. Edit. \ft *vcl. ui. p. 285.
DIALOGUE H. ;i
bottom laid, not on the Gofpel, the written Gofpel, but
on a fuppofed truth, we have no evidence or, from Scrip-
ture, feuie, or reai
On. my dear "i heron ! This is n precarious foundation
to '.ensure your precious, your im nort I upon.
md break .it might
. iwn ir.*.o c| in. This, th
ycur Afpafio's be le, " like placing
dome of a cathedral on th
Mean ■..'. inspired Apoftles verily
v.i the w rit e have, not
31.)
bat ; icieht
, . . _..
22.)
And
inviting all to return to < -
i
hicil
God
'him?
are fet in I
.
1. That the rnor
of the ds no
into
E —
!c n. of
his ov
red to
him..
own Son. JL:t me believe
with all r . that God ha- J. a deed
:
as this, - .
d in a moment. I (ay, let me believe
with God, of his own mere mction,
has given his Son, one equal to bimfeif, to die for fuch a
I r.s this ; and at once 1 have the fulled convi&i
bis felf-movtng goodnefs, and infinite grece. It Hands in
bt brighter than the fun at noon-day.
^2 DIALOGUE II.
2. God can confidently with the honour of himfelf, of
his law ana government, and facred authority, pardon
and fave thofe, who, ftriclly fpcaking, arc infinitely ill-
defervirg. through Jefus Chriii, his Son. Kib honour is,
in every point oi light, effectually iecured by the mediati-
on and death of his Son. The dignity, the infinite dignity
of the fen of God, proves this to the enlightened foul. —
The refurrection of Chriit from the dead, is a vifible de-
monflration of it. And God himfelf, in plain words,
declares it to be true : — That he can now be juf, and yet
juftify him that believeth in ye/us. (Rom. iii. 24, 25, 26.)
Now, if the goodnefs of the divine nature is infinite and
felf-moving ; and if he can, confidently with his own
honour, pardon and fave the infinitely ill-deferving through
Jefus Chriit his Son ; the only question that remains, is,
Who may, among aii the funs of Adam, truit in this glo-
rious Mediator, return home to God through him, and
through his merits and atonement look to the free grace
of God for pardon and eternal life ? — But,
3. It is moft exprefsly declared, that ivbcfoevcr <will„ may
come (Rev. xxii. 17.) and he that cometh jhall in no iiife
be cajl cut. (Joh. vi. 37.) Yea, orders are given that
thefe glad tidings mould be carried ail round the world,
the Go/pel preached to every creature. (Mar. xvi. 15.) And
ali, even the vilcft and the worir, are to be, as it were,
compelled to come in (Luk. xiv. 23.) prayed and befeecked
to be reconciled to God (2 Cor. v. 20.) to repeat and be cc;;-
wted (Act. iii. 19.) to return home to Gou through Jefus
Chrift, to God, who is as ready to be reconciled to the
returning Sinner, as the father of the prodigal is repre-
fented to be, to his returning Son. (Luk. xv. 20.)
Now, when the Sinners eyes, in regeneration, are ope-
ned, to behold as in a glafs the glory of the Lord, it will
immediately appear to him the fitted and happieft thing in
the world, to return home to God, and be forever de-
voted to him, if he may. And a clear fight and firm belief
of thefe plain GofpeL-truths, gives him the fulleft aflur-
ance that he may ; that it is God's will he fhould ; and
that God ftands ready to accept him through Jefus Chrift,
if he does. (1)
( 1 ) Except my eyes arefirjl opened to behold the glory of God,
i cannot fee the ground and reafon of the Law, nor heartily
DIALOGUE II. 73
Indeed, I readily grant, that unregenerate Sinners do
neither fee the infinite amiablenefs of God, nor really be-
lieve the Gofpci to be true. The vail is on their hearts.
(zCor. iii. 16.) The Gofpel is hid from them. (Matth.
xi. 25.) They are blind. (Rom. xi. 25.) And their blind-
neii is a vicious wicked blindnefs, anting from a heart
void of love to God, and fall of enmity agatnft his Law,
and againft the glorious Gofpel of his Son ; as was proved
in our former conversation. And in this benighted itate,
approve it as holy, jufi and good. Unlefs the law appears good
and glorious, I cannot fee tbe wifidom of God in the death of
his Sou, nor cordially believe tbe Gofpel to be true. Till I fee
tbe Gofpel to be true, I am blind to the only dcor of Hope.
Merely a fight of the glory of God as a righteous lawgiver,
and a fight of the glory of his holy Law, can give no hepe.
The truth If the Gofpel is feen, I then behold (firit.) The love,
the f elf moving gcodnefs of Gcd, in the gift of his Son: But
not, that he loves me in particular, and is reconciled to me.
Secondly, I then fee, that Chrifi has fecured the honour of the
divine government ; and that now God can be juft, and yet
jujiify the Sinner that btlieveth in J ejus : But not, that 1 ant
one for whom he died, with anabfolute defign tofave. Thirdly,
/ then fee, that any Sinner may return to God through Chrifi ;
and fee that thefe who do, will be accepted and faved : but
not, that ii pardon is mine, grace is mine, Chrifi and all his
fpiritual blejfings are mine" In a word, I fee the truth of what
is already revealed in the Gofpel: but I do not fee truths not
revealed there. The holy Spirit helps me to fee the truths al-
ready revealed ; but reveals no new truths. The things which
I believe, were true before I believed them. If, after all, any
pretend, there is no difference between thefe two kinds cf Faith /
1 only fay, if thefe two kinds of Faith , like two roads which
feetn, and but feem, to lead the Jame way,Jhould, infatl, lead to
two different -worlds, as far a j under as Heaven and Hell ; it
is proper to fit up thife monuments, to warn travellers : and the
nearer they are alike, the more need poor travellers ha<ve to
take heed they do not miftake. But if they do, if they will
mifiake after warning, their blcod will be upon their own heads :
and they will eternally rems?nber, that they knew, what they
believed, was not revealed in Scripture. They believed with-
out am e-vidence from Scripture, fenfe or reafin.
H
74 DIALOGUE II.
being followed with the fears cf eternal mifery, they muft
take fome way for hope and comfort. Some go about to
eftabiiih their own righteoufnefs ; and on that, build their
hopes for Heaven. Others finding no comfort in the way
of duties, try to work up themfelves to a belief, thatChriir.
died for them in particular, that God loves them and will
fave them. And if by any means, they ccme to feei a
ftrong perfuafion of this, it fo delivers thern from their
fears, and fo fills them with comfort and joy, that they do
all they can to lirengthen this perfuafion : And to this
end, apply an hundred texts of Scripture, perverting them
from their plain and natural meaning. And are yet oblig-
ed at laft to own, that they have no evidence, on which
to ground their belief, frcm Scripture, fenfe, or reaicn :
Yea, that the thing they believe, is not tiue, till it be-
comes true by their believing it to be true. However,
their confeiences being quieted by this belief, they can
now go on, eftranged ficm a God of infinite glory, blind
to his infinite beauties : Nor do they believe, that ever
any did love Goa for his own infinite lovelinefs ; although
this is the very fpirit of all the Angels and Saints in Hea-
ven, and of ail good men upon Earth, liai. vi. 3. 2 Cor.
iii. 18. (1)
(i) Tc make the matter, ifpcjfble, ft ill plainer, it may be
thus Jlated j ill. He that is encouraged to come to Cbrifi from
a confeicufnejs of fome good qualification in himfelf, fecretly
builds bis hopes cf acceptance with God en bis own rigkteouf-
Tiefs. 2d. He 1 bat is encouraged to come to Chrifi from a belief
that Cbriji died for him in particular, and that God is recon-
ciled to him, builds bis hopes cf acceptance with God on a de-
iuflon. 3d. He that comes to Cbrifi without a difpofetion to be
reconciled to God, is only ft eking after falvation from Hell, and
does not deftre the filiation which the Go/pel rjf'crs. 4th. He
that thinks he has a d ifp cjii ion tc be reconciled to God, but miter
Jain the glory of Gcd, of bis law and government, be but de-
ceives himfelf, 5th. He that is encouraged to ccme, only by the
free grace of God through fefus Cbrift, as revealed in the writ-
ten word, builds bis hopes cf acceptance en the truth. He that
comes en this encouragement, with a hearty difpoftion to be for-
ever reconciled to Gcd, and devoted to kirn, and t biffing for
grace fcrevsr to live to him, is a true convert. He that, after
this, lives to God through all trials, proves his faith by his
works, as Abraham did. — Gen, xxii. 12.
D I ALO G U E II. 75
Ther. I Tee you are returned again to your darling to-
pic, the doelrine of loving God for his own lovelinels.
Paul. Yes — And this is the very vitals of vitaJ piety. A
fenfe of the beauty of" the divine nature, and a firm belief
of the truth of the Gofpel, lay the foundation for ail the
reft, ([oh. xvii. 3.) Repentance towards God ', Faith tow-
ards our Lord Jefus Cbnj}, a life of communion with Qod
and devotedneis to him, joy inJGod, and rejoicing in Je-
fus Chrift. And while the love of Go. — not a belief that.
God loves me in particular, without any evidence from
Scripture, fenfe, cr reafoo, but a clear and lively fenfe of
t.ie felf-moving goodnefs and infinite grace of Gcd, as
manifefted in the gift of his Son, and mining forth in the
whole Gofpel-way of life, as exhibited in the written word,
is fried abroad in our hearts by the Holy Ghoil ; attended
with a full afiurance that we are the children of God, re-
fjlting from a confeioufnefs of a nihl fpirit towards God ;
now we know and believe the love that God hath to us-.
And infpired with a fenfe of the divine glory, the beauty
of God's Law and government, tiie glory of the way of
falvation by free grace through Jefus Chriit, the free
fovereign grace of God in calling us into the kingdom of
his Son, we rejoice with joy unfpeakable and full of
ry : And habitually, and actually, through the cpuffe'-of
our lives, prefent ourfeives a living facrifice to God thrc
Jefus Chriit ; to be for him, entirely for him, and that
forever. Nor do we feel any need to bring your hind
of Faith into the account.
You remember, my dear Theron, that parabolical pic-
ture of a true Saint, of a real Chriftian, given by our
bleiTed Saviour, in Maith: xiii. 23. whofe representations,
if we do not believe, we do indeed make God a liar. He
that received feed into the good ground, is be — not that hath
a new revelation of a new truth not contained in the Gof-
But is he that bearetb the word, and — what next ?
Nor, is really perfuaaed in his heart, that u pardon is
mine, grace is mine, Chrift and all his fpiritual bleifinga
are mins,"! without any evidence '-'from Scripture, fenfe,
or reafon" But, heareth the word and underjiandetb it
fo as in it, to beheld as in a glafs, the glory cf the Lord.
Which alfo — what ? Complains that his graces are no
more to be feen f< than the liars at noon" 1 No, what
H 2
76 DIALOGUE II.
then? Which alfo bcareth fruit. — How much? So little
that no eye can fee it ! Or at moil, but juft difcern it,
'« as a glow-worm in the night" ! And that in fo unftea-
dy, uncertain a manner, that for his life he cannot teil
whether there be any fruit or no ; but rather the moic he
looks, the more " his doubts are incre^i'ed ? ( i) No, no,
far from this — and bringeth forth fome a hundredfold, fome
fixty, fine thirty. — Yes, my Theron, that is good ground
indeed, which yields an hundred bufhels of grain, for one
that was fov. n ; or fixty, or even thirty. — And thus, the
grain of mufardfeed, becometh a great tree. (Ver. 31, 32.)
And thus, the leaven fpreads till the whole is leavened. (Ver.
33.) And this is the idea, the grand and nobie idea, our
blefled Saviour had of a true Chriilian !— It is granted,
there is great difference in the degrees of fruitfnlneis in
true converts, fome an hundred Void, feme fixty, fome
thirty. — But thofe who bring forth no good fruit, whate-
ver ravifhing joys they may fomedmes have had (Ver. 20)
are by our blefled Saviour pictured by the fmiilitude of—
fiony ground — thorny ground.
Thcr. But I have an unanfwerable objection againft this,
account of the nature cf juftifying Faith. For, whereas
in the holy Scriptures it is reprefented to be an exceeding-
difficult thing to believe ; according to you, there is no
difficulty at all in it, when once the Sinner, in your fenfe
of things, is regenerate, and believes the Gofpel to be
true with all his iieart.
Paul. Right, my dear Theron. The difficulty is now
over. For he is not obliged to believe '« without any evi-
dence from Scripture, fenfe, or reafon." The way in
which he is to return to God, all lies open, plain before
him. And it appears to him the fittefl and happieft thing
in the world, to return home to God through Jefus Chrifl..
And he does it with all his heart. (2)
(1) D.p. 361, 362.
(2) Return heme to God — By this phrafe Paulinus means
exaclly the fame with thofe words in fer. i<v. 1. If thou
wilt return, O Ifrael, faith the Lord, return unto me.
And in Ezek, xxxiii. 11. Turn ye, turn ye from your evil
ways ; for why will ye die ! And in Ad. Hi. 19.— Repent and
be converted, that your fins may be blotted out. From being
enemies, repent and turn} and be reconciled to God, 2 Cor. a\
DIALOGUE II. 77
Ther. Wherein then confifts the difficulty of believing ?
Paul. The difficulty in the way of embracing the Gef-
pel in a faving manner, according to the New Teicament,
arifes from a worldly fpirifj a felf-righteous fpirit, and
being dead in fin.
(i) From a worldly fpirit: Men are generally fo at-
tached to worldly things, riches, honour, and plcafure,
that, although they mig;it be glad to know they mould
go to Heaven when they die, yet they hive no heart to
become the difciples of Chrift ; to deny themfelves', take
up their crofs and follow him ; and take God for the alone
portion of th^ir fouls. Therefore, when they are invited
10 come to this feaft (and a feaft indeed it is, to a rege-
nerate Sinner, whofe eyes are opened to fee things as the/
are) they defire to be excufed. (Luk. xiv. 18) And they
make light of it, an J go their ways, one to bis farm, another
to his merchandize. PViatth. xxii 5.
(2) From 3. felf-rigbteous fpirit. Rom. ix. 31, 32, 33.
For if a Sinner is fo terrified with the fears of eternal
damnation, that he can take no comfort in worldly enjoy-
ments ; and fo is quite prepared to hear Afpafio urge him
to believe, that God leves him, and Chrift died for him ;
yet there now remains the chief difficulty in the way of
true Faith, unremoved, viz. to yield the point, that the
Law not only does in fact, require ftnlefs perfection, en
p3in of eternal damnation, and that he is under the cur/e
of this Lw, but that this Law is holy, juft, and good :
And i'o he juftly condemned, and in f^Ct, in the hands, 1
and at the difpof.il cf a fovereign God. Thif — thit — a
proud felf-righteous fpirit, is diametrically oppofite unto.
20. It is worthy to be obferved, that according to St. Peter
repentance is before forgivnsfs . Repent and be converted, that
your fins may be blotted out. And this is the doclrine God as
taught in all ages of the world. By Mofes, Lev. xxvi. 40 — By
David, Pfal. xxxii. 5. — By Ifaiab. If at. Iv. 7. — By John
Baptijl, Mar. i. 4. — By Chri/t, Mo.tth, v. 4. Luk. xiii. 3. —
By all the Apoftles on the day of Penticof}, Ati. ii. 37, 38, 39.
and indeed all over the Scripture. But there is -nothing of the
nature cf repentance before for givnefs in Theron's fckeme. Yea,
his repentance, prof ejfedly, arifes wholly from a belief 1 1 at hisfns
are forgiven. So that he is forgiven before he begins to repeat,
H 3
78 DIALOGUE II.
And to be brought to this, is killing work. Rom. vii. 9,
'The commandment came, fin revived, and I died.
(3) From being fpiritually dead : — For when the Law
has thoroughly done its work, and the Sinner fees and feels
the truth, that he is dead in fin, juftly condemned, abfo-
lutely helplefs and undone in himfeif, in the hands of a
fovereign God, who hath mercy on whom he will have
mercy — there now needs the 'fame mighty power whereby
Chrifr. was raifed from the dead, to quicken this dead
Sinner- And it muft wholly proceed from the mere free
fovereign grace of God. (Eph. i. 19, 20, compared with
Eph. ii. 1, 8.) That regeneration does thus precede the
nrft act of Faith, is plain from Joh. i. 12, 13, where con-
cerning all true believers, it is faid, nvbich were bem —
that is, antecedent to the firft act of Faith — which were
born, not of blood, nor of the will of the fiejh, nor of the it'///
of man, but of God. See alfo joh. iii. 3, c.
But thefe three difficulties being removed, and Sinners
made willing in the day of his power (Pfal. ex. 3.) all is
eafy. Sinners now come flying to Chrift, as naturally as
doves to their windows. (Kai. lx. 8.) For God appears to
be infinitely glorious, and the Gofpel to be divinely true.
And here, by the way, my dear Theron, it is worthy of
your diligent attention, that it is a common thing in the
New-Teilament, 10 promife falvaticn to thofe, who believe
the truth of the Gofpel with all their hearts, and to fpeak
of fuch. as true Saints : Becaufe where this is, every thing
elfe will follow of courfe. In this view, you may at your
kifu:e, read the fallowing Scriptures. Matth. xvi. 16.
17. Mar xvi, 15. 16. joh. vi. 68. 6g, ar.d xvii. 3, 8,
and ;<x. 30, 31. Act. viii. 37. Rom. x. 9. 1 Cor. xii.
3. 1 joh. i-v, 15, and v. r, 5. Some of which are f.oly
perverted by fome writers ; particularly, Rom. x. 9. (1)
Ther. The clock lb ikes nine — it is time for me to retire
■ — However, before I go, pray point out, in brief, the chief
difT rentes between what you call true F; ith, and tbeFaifch
I have been pleading for that I may have them to confi-
der at my irifu'-e. For I defign more thoroughly to look
into tins matter, than ever yet I have done.
Paul. Among the many differences which might be men-
tioned, 1 will only point out thefe twelve.
(1) D. p. 291. Marrow of Mod. Div. Notes, p. 155,156.
D I ALO G U E II. 79
(i) Regeneration is neceflarily previous to the firft aft of
true Faith. But your Faith may exift in an un regenerate heart.
(2) True Faith fuppofes the Law and Gofpel are rightly
underitood, and beheld in their glory ; the Law approved
with all the heart, as holy, juit, and good ; the Gofpel
believed, and complied with, with all the heart. But your
Faith is confident with a reigning enmity againlt both
Law and Gofpel.
(3) True Faith is an holy aft. But yours has nothing
of the nature of hqlinefs in it ; arifes from no higher prin-
ciple than felf-love.
(4) In true Faith, nothing is believed but what is plain-
ly revealed in the holy Scriptures. But in your Faith, the
main things believed, are no where contained in the Bible.
" Pardon is mine, grace is mine, Chrilt and all his fpiri-
tual blefiings are mine."
(5) In true Faith, the things believed were as true, be-
fore they were believed, as after ; being all contained in
the Scriptures of truth. But in your Faith., the things be-
lieved were not true, before they were believed ; not
being contained in the Bible.
(6) True Faith is founded wholly on that revelation,
■which is made in the written word. But your Faith, hav-
ing no fupport from Scripture, fenfe, or reafcn, is founded
wholly in a heated Imagination ; or, which is no better,
on a new revelation, not contained in the written word :
i. e. One is founded on good evidence, the ether not.
(7) The great difficulty in the way of true Faith, arifes
from the wickednefs of the heart. But the great difficulty
in the way of your Faith, is, that there is no evidence of
the truth of the thing believed, from Scripture, fenfe, or
reafon : But rather, a man is obliged to go contrary to
them all.
(8) True Faith is wrought in the heart by the holy
fpirit, in regeneration, imparting divine life to the dead
foul, opening the eyes to behold divine truths in their
glory and reality : In confequence of which, the Gofpel
is underilood, believed, and embraced with all the heart.
But your Faivh is wrought by your being made, by fume
means or other, to believe fome things as true, that are not
revealed in Scripture.
(9) In true Faith, the way of falvation by free grace
through Jefus Chrift, being underftood and believed, is
So D I A L O G U E II.
heartily approved of, and acquiefced in, as being glorious
for God and fafe for the bin per : And our entire depen-
dence for acceptance with God, is on the free grace of
God through Jefus Chtift, as exhibited in the written
word. Wnereas, your Faith does not properly confiil in
dependence, but in confluence. — Not in looking to the
free grace of God through Jefus Chrifl, that you may be
pardoned, fanclified and faved ; not in flying for refuge,
and laying hold on this hope fet before you ; but in being
confident, that " pardon is mine, grace -is mine, Chrift
and all his fpiritual bleffmgs are mine." In being " really
perfuaded in my heart, that Chrift is mine, and that I
ftrall have life and falvation by him" ; without any evi-
dence *•* from Scripture, fenfe, or reafon." (1)
(io) True Faith is always attended with love to God,
ariiing from a fenfe of his own infinite amiablenefs, as its
infeparable concomitant. Your Faith is fometimes followed
with a feeming love to God, arifing merely from believ-
ing that he loves you.
(n) But the moft remarkable difference of all, is, that
true Faith actually unites the man to Jefus Chrifl, as the
branch is united to the wine. (Joh. xv. 5.) In confequence
of which, every true believer actually receives the fpirit
of Chrift to dwell in him. (2) Rom. viii. 9. Eph. i. 13.
Gal. iii. 2, 14. 1 Joh. iv, 13, and ii. 27. Rom. viii. 14.
( 1 ) / grant, that writers on that fide cf the queftion, fpeak
much cf tnfiing in Chrift, and re/ling upon him, Cifr. Tct
according to them, previous to this tritf , and that which en-
courages to it, is a belief that " pardon is mine, grace is mine,
Chrifl and all his fpiritual blefjhgs are mine." And Jo 1 be-
lieve that my fins are pardoned, before I begin to trufl in Chrifl.
1 do not comt io drift, but rather ft and off and keep at a dif-
tance, till I fee he 'is ?nine, and can call God, my God. So that
fr icily fpeakir.g, 1 am jifiifted, and know that I am juftified,
before 1 dare come to Chrift, and truji in him. 2'hus the
matter is fated, in — D. p. 312.
(2) si I though it is plain from Scripture f that regeneration
is before the fir ft acl effaving Faith (Joh. i. 12, 13.^ And
that Faith is wrought by the influences of the holy fpirit (Eph.
i. 1 9. J Yet it is equally plain, that the gift of the holy fpirit,
to dwell in us, as an abiding principle of divine life, is after
we are united to Chrift by Faith (Eph. i, 13. Gal, Hi. 14.^
DIALOGUE II. 5l
Gal. v. 18. In confequence of this, a certain foundation
is laid, to bring forth fruit unto God (Rom. vii. 4.) in
every inftance (Matth. xiii. 23.) And the -path of the juft
is as the Jhining light, nohitb jhineth more and mere zono the
perfect day. (Prov. iv. 18.) If be failetb, he rifeth up again,
(Picv. xxiv. 16.) Every branch that beareth fruit, GOD
purgetb it, and fo it krlngcth forth more fruit, (job. xv. 2.)
Whence, near or quite all the Saints we read of in Scrip-
ture, ufually fpeak the language cf afTurance, as being
confeious to this divine habitual change wrought in them by
God's holy fpirit. But thus it is not with ycur kind of Faith.
Nor is aiTurance this way to be obtained on your fcheme.
(12) As a natural confequence of the whole, the feveral
fyftems of experimental religion, refulring from thefe two
kinds of Faith, however in appearance they may be alike,
yet in reality, are effentially different throughout. While
the true believer is driving to grow in grace, the falfe
pretender is ftriving to maintain his deluiion.
7 her. I thank you, fir, for prefent inftruclions ; and
with your leave I will return to-morrow evening ; as I
want to hear your thoughts on one fubjec~t more.
Paul. The evening {hall be at your fervice, God willing.
So ended the fecond converfation, and I retired again to
my clofet — with what views of my fpiritual ftate, you may
eafily guefs. — Oh, my dear Afpafio ! — What ! Are we all
wrong ! Or have I miiunderflood your fcheme ! I hope,
I wifh, no poor Sinner on earth was ever fo deluded as I
have been. — The Lord have mercy on me ! — O, my dear
Afpafio, that you had been prefent, and heard all that paf-
fed ! — But alas, the wide ocean keeps us three thoufand
miles apart ! However, with you, even now with you, is
the diftrefTed heart of
Your disconsolate
THERON.
After union to Cbri/i nve have a covenant-right to the holy
fpirit (Gal. Hi. zg.J may have divine grace, at any time, for
ajhing (Luk. xi. I 3. ) But before union vuitb Cbrifl, vje have no
right — God is at abfolute liberty — nve lie at his fovereign mercy,
(Rom. ix. 15, \%.) And accordingly r, regenerating grace is the
effeel of his fovereign good pleafure, (Matth. xi. 25, 26. J No
promifes of faving grace are made to the prayers or doings of
Sinners out ofChriJl, (Gal. Hi. 10. 2 Cor, i. 20. Job. Hi. 18, 36.
DIALOGUE III
Wednefday -Evening, December 13, 1 75 8.
A CCORDlNG to appointment, I made my third vifit.
■*■•*• The fubjecl: proposed was the do&rine of assurance.
We foon entered upcn it ; and this is the fum of what
parted :
Tier. May the people of God, in this life, attain to 2
certain affurance, that they are in a ftate of favour with
God, and entitled to eternal glory ?
Paul. As theft is a fpecific difference between true grace
and all counterfeits ; as true grace in the heart is naturally
difcernible, like ail our other inward biaffes ; as the Saints
in Scripture ufually fpeak the language ofaffurar.ee; as
Saints in all ages are exhorted to feek affurar.ee (2 Pet. i.
10.) and as there are many rules laid down in Scripture to
determine in this cafe, and many promifes made for the
encouragement of Saints, the defigned advantage of which
cannot be enjoyed without affurance ; fo, for thefe and
other reafons, I believe, that affurance is attainable, in this
life, in all ordinary cafes at leaft.
Ther. How, and by what means may the children of
God attain affurance ?
Paul. Sari&ificatron, taking the word in a large and
comprehensive (enk, is the evidence, the only Scripture-
evidence of a good eftate.
Ther. What do you mean by fanctifkation, in this large
and comprehensive fenfe ?
Paul. It is ufual for divines to diftipguifh between rege-
neration and converfion ; between fir 11 converfion and
progreffive fa notification ; between divine views and holy
affections ; between grace in the heart, and an holy life
DIALOGUE III. 83
and converfation ; but I mean to comprehend all under
one general name. You may call it the image of God, or
holinefs of heart and life, or a real conformity to the divine
Law, and a genuine compliance with the Gcfpel of Chrift.
I have already let you fee what I apprehend to be the na-
ture of Law and Gofpei, of love to God and faith in Chriit.
When I fay, this is the only evidence, I mean, that tiiis is
the only thing, wh : ein Saintsand Sinners, in every initance
differ. One has the image of Gol>, the other lias not. O,
to exprefs myfelf in the language of inspiration (joh. xvii.
3.) 2'his is life eternal ', to know thee', the only true God, and
'Jefus Cbrijl wk . basfent. And (1 Joh. ii. 3..}., 5.)
hereby we do know that we h ozv him, if ewe keep his com-
ments. He teat faith, 1 rd keepetb not bis
commandments, is a liar, and the truth is net in him. But
3 keepetb bis ~a::rd, in bim verily is the lo-tre of ' Goa
Hereby know ive that ive are in
Tier. What is the belt method a true Saint can take, to
maintain a conftant aiiiirance of ~:.'u go >d eiute r
Paul. To live in the exerciie of all Chriftian gr ices in
his own heart every day, and to be constantly ini.asnced
and governed by them in all his external cendud in the
world: Gro-ving in grace , ar.d prejjing forward to perfec-
tion. 2 Pet. i. 5, 11.
Ther, But is it poffible, that all true vSaints mould Jive fo ?
Paul. Why not : — For, they are ail delivered from the
power of (in, (Rom. vi. 2*14.) are married to Chriit, in whom
ail fullnefs dwells, (Rom. vii. 4 ) have alret prin-
ciple of grace in their heart?, (joh.i. 15.) and the fpirit of
God actually dwelling in them (Rom. viii. 9.) and con-
ftantly influencing them, to fuch a degree, that they do net,
they even cannot, feel and live as others co (1 Joii . iii. 9(1)
(1) 1 job. Hi. 9. If hofec-jer is horn of G:d, dot h not com-
mit fin : for b:s feed remaineth in him : and he cannot fin,
becaufe be is born of God. — He doth net, and be cannot, at
any time : for bis feed always remaineth in /. km . fo that theft
words teach us, that' there is at all times a real difference
between a Saint and a Sinner.
It is true, there is no particular bias or inclination,
whether nature! or gracious, in the heart of 7r.cn, but
may be count era * to counter act the habitual bias of
he heart, is quite different from aciing agreeably to the habitual
84 DIALOGUE III.
yea actually carrying on the work of fanclification. (Joh.
xv. 2) — The Gcd or all grace ready, meanwhile, to grant
all further needful help, as ready as ever a kind parent
was to give bread to a hungry child. (Matth. vii. y, n.)
So that they are completely furnifhed to live daily in the
exerciie of every grace. (Eph. ii. 10.) Yea, this is expected
of them, as they would act up to their proper character.
(Eph. iv. i.) Ye;:, I will venture to add, h.iving fo good
an authority as the ^cn of Gcd, that, though there are
different degrees of grace and fruitfuinefs among true
Saints, yet it is their common character to bring forth fruity
fame an hundred fold, feme fixty, feme thirty. (Matth. viii. 23.)
So that itfeems more dirncuk to reconcile it with Scripture,
that a true Saint (there being no extraordinary bodily
diieafe, as the hypochondria, &c. nor other extraordinary
circumitances, that may account for it) (hould live along
in the dark, full of doubts and fears about his ftate, from
year to year ; I fay, more difficult to reconcile this with.
Scripture, than it is to prove thai they may live fo, as to
make their calling and election fure, according to that ex-
hortation in 2 Pet. i. 5,11.
lias of the heart. The Saint counteraSls the habitual bias of
his heart, when he fins. The Sinner ads agreeable to the ha-
bitual bias of his whole heart, when hefns. So a Saint never
fins with all his heart, as the wicked man does. He cannot,
bicaife his feed remains in him; becaife he is born of God.
Thefpirit lufieth againf theflefi j fo that he cannot. Gal. <v. 1 7.
Therefore good men, when they fall, are reflefs till they
come to repentance ; as was the cafe with David. Pfal. xxxii.
3, 4, 5. For they are out of their element ; all is vanity
and vexation of fpirit; as was the cafe with Solomon. Eccl.
l, 2. A: at- hen Haman led Mzrdecai through the freet of
Shujhan, on the king's herfe, dreffed in the royal apparel, and
proclaimed his honours in the ears cf the people, he ailed ex-
ceeding contrary to the habitual bias of his heart. Ejlh. vi. —
So did Peter, when he denied his majler ; and therefore at
one look cf Chrift, he went out and wept bitterly. So that
thefe inftances, though often alledged, are not to the purpofe of
foney -ground hearers. Fcr they have no rcct in themf elves.—-
They receive the wrord with joy, endure for a while, and
fall away. Matth. xiii. 20, 21. — See Mr. Edwards on Reli-
gious Ajfetlions, p. 274, 277.
DIALOGUE III. S5
Ther. But I have known Tome, efteemed true converts,
who after their converfion, have lain dead, without any
ieniible divine influence, for months together.
Paul. Why did not you add, — and years together? —
For once I knew of one, counted an eminent Chriitian, who
declared he lay dead twelve years, without one act of grace
all that time. Bat what good do fuch conversions do ? It men
are as much under the power of fpiritual death after their
conventions, as before, what benefit is there in being con-
verted? And what becomes of all thofe Scriptures, which
declare, He jbali fave bis people from their fins. Iviatth. i. 21.
That Tie might fcrve him, without fear, in holinefs and righ-
tecufnefs all the days of our lives. Luk. i. 43. A new. heart
will 1 give you, and a new Jpirit will 1 put within ycu, and
1 will take away the ftony heart cut of your fiejh, and I will
give you an heart of fiejh : and 1 will put ?ny j'pirit within
you, andxaufe ycu to walk in myfiatutes, and ye jhall keep my
judgments, and do them. Ezek. xxxvi. 26, 27. Who gave
himfelf for us, that he might redeem us from all iniquity, ar.d
purify unto himfelf a peculiar people, zealous of good works.
Tit. ii. 14. — And pray take notice, my dear Theron,
that, as God gave the law written on tables of done, to
Ifrael, to all Ifrael according to the fiejh, which covenant
(Deut. ix. 9, 15,) they did break (Heb. viii. 9,) fo he has
exprefsly promifed to all the fpiritual Ifrael, i. e. to all true
believers (Gal. iii. 29,) that ne wili write his law in their
hearts ; i. e. give them an inward temper of mind anfvver-
able to his written law. Heb. viii. 10. A hypocrite
may go to God and fay, " pardon is mine, grace is mine,"
and be ravifiied with his own deluficn : but God doth, in facl,
write his law in the heart of every true believer. This is
God's mark, put upon all that are of his flock ; whereby his
fheep are diitinguilhed from the reit of the world.
Ther. But cannot a man, v/ho is very uncertain of his
fan cli neat ion, be fure of eternal life fome other way ?
Paul. Our Saviour having defcribed the Chriilian tem-
per and life, in his Sermon on the Mount, concludes with
the ftrongeft afiurances, that fuch, and fuch only, as- are
truely fanclified, Hull be finally faved. If we are fuch,
our houfe is built upon a reck j if not, our hot ft is built
vpon the fand. — Now, my dear Theron, we hope to go to
Heaven when we die. So do many, who will be finally
I
S6 DIALOGUE III.
difappointed. How fhall you and I know, that our foun-
dation is good ? Who can tell us ? Surely none better
than he who is to be our judge. Could we afk our blefled
Saviour, Lord, how ihall we know? What would he
fay ? Thanks be to God, we know what he would fay,
as furely as though he fhould anfwer us with an audible
voice from Heaven. For he is now of the fame mind, as
when he dwelt on earth. What he then taught, is left on
record, plain for all to read, that none might miftake in a
point of fuch infinite importance.
Take your Bible, rny dear Theron, read our Saviour's
Sermon on the Mount ; and there you will fee the character
of a true Chriilian, drawn by an infallible hand ; and find
a teit, by which you may fafely try your ftate. The true
Chriftian is humble , penitent, meek, longing after bolinefs,
merciful, pure in heart, a peace-maker, nothing to part with
all for Chrift, and to go through the great eft jujferings in his
caufe. Matth. v. 1,12. Like fait, he is full of life and
fpirit : Like light, by his knowledge and example, he
enlightens all around him, and is an honour to his mailer
(Ver. 13, 16,) lives by aftricler rule than any hypocrite —
(Ver. 20,) does not juftiiy nor indulge the leaf grudge
againft his neighbour, or the frrft flirtings of any corruption
in his heart (Ver. 21, 42,) loves not only his friend:, but
his enemies, even his wcrft enemies (Ver. 43, 48,) gives
alms and prays, as in the ft ght of God (Chap. vi. 1, 5,) is
chiefly concerned for the honour of God, and kingdom and
intereft of Chrift in the world (Ver. 9, 10,) chines God
for his portion, lays up his treafure in Heaven, and me^ns
with an honeil heart, with zfngle eye, only to be God's
fervant ; and tnfting his kind providence for tempoial
fupplies he makes it his chief bufincfs to be truly religious.
Ver. 19, 34. Not of a carping, captioup, cenforious
difpcfidon ; but chiefly attentive to, and mcllly concerned
to amend his own faults. Chap. vii. 1,5. He prays and
his prayers are anfwered. Ver. 7, n. And in imitation
of the divine goodr.efs, he is kind to all around him, doing
as he would be done by. Ver. 12: At his converfion, he
enters in at this ftrait Gate of ftri& piety, and through the
courfe of his life, he travels in this narrow way of holinels,
almcit alone, few fuited with that road, many walking
in broader ways. Ver. 13, 14. Nor will he be diverted
from thefe fentiments and ways, by any preachers or wri-
DIALOGUE. III. 87
ters, whatever appearances of holinefs and devotion they
may put on. Ver. 15.
Tber. But do you really and verily believe, that none
will at lalt be admitted into Heaven, but thoie who are of
this character ?
Paul. Pray, my dear Theron, read our Saviour's anfwer
to your queftion, and believe it. — Believe that he means as
he fays.
Tber. Not every one that faith unto me, Lord, Lord, jhall
enter into the kingdom of Heaven : but he that doth the will
of my Father which is in Heaven. Ver. 21.
Paul. Obferve, that doth, not that did fome years ago.
— But that dotk, through the courfe of his life. — Forgive
this interruption. — Pray read on
Tber. Many will fay to me in that day, Lord, Lord, have
we not prophefed in thy name P And in thy name cafl out
Devils ? And in thy name done many wonderful works ? —
Ver. 22.
Paul. You lee they are in confident expectation of eter-
nal life. But what is their doom ?
Ther. And then will I prcfefs unto them, I never knew you :
depart from me, ye that work iniquity. Therefore, whojoever
keareth thefe fayings of mine, end doth them, I will liken him
unto a wife man, which built his hoife upon a rock ; and the
rain defended, and the foods came, and the vjinds blew, and
beat upon that boufe : and it fell not, for it was founded upon
a rock. And every one that hearetb thefe fay ings of ?nine, and
doth them not, fball be likened unto a foolifh man, vjhich built
bis boufe upon the fand : and the rains defended, and the floods
came, and the winds blew, and beat upon that boufe : and
it fell, and great was the fall cf it. Ver. 23, 27.
Paul. Obferve, my dear Theron, our Saviour does not
fay, every one who firmly belie vet h that he mall be faved,
however unconfeious of fanclifying operations in his own
breaft, (hall, as fure as God is true, be forever happy. —
No — but jufl: the reverfe. Ke fays, that however confi-
dent men be of falvation, yet if they do not the things
contained in his fermon, their hopes mall infallibly be
difappointed. Now fay, my dear Theron, do you believe
this doctrine, taught by our bleiTed Saviour ?
Tber. I mult own, I have not been wont to view things
jufl in this light. "Iufed to think, I need not trouble
I 2
88 DIALOGUE III.
myfelf, to find out a multitude of maiks and figns of true
grace, if I could find a few good ones. Particularly, I
thought I might know I was puffed from death to life, if I
loved the brethren. " (i)
Paul. Your few good ones are all counterfeit, if alone,
feparate from other good ones. For the true Saint receives
every grace from Crrriit. Joh. i. 16. Nor did Chrift mean
to fingle out a few in" his fermon, but to give a brief fum-
mary of the whale Chriiiian life. And he that hcrcthtbefe
fuyings of mine , and doth them — not, doth a few of then: —
but doth them one and all. Read through the firit Epif-
tle of John, and you will fee this fentiment confirmee. —
Where there is one grace, there is all. If there is net
all, there is none. (2)
Ther. But, Sir, fuffer me to tell you, that "this method
of fc£k:::g peace and affurante, I fear, will perplex the
fimpie minded ; and cherifh rather than fupprefs, the fluc-
tuations of doubt. For, let the figns be what you pleafe,
a love of the brethren, or a love of ail righteoufnefs, a
change of heart, or an alteration of life ; thefe good qua-
lifications are fometimes like the ftars at noon-day, not
eafily, if at all, difcemible ; or elfe they are like a glow-
worm in the night, glimmering, rather than finning : —
Confequently will yield at the bell, but a feeble — at the
worft, a very precarious evidence. If, in fuch a manner,
we fnould acquire fome little afiurance, how foon may ic
be unfettled by the incurfions of daily temptations, or de-
ilroyed by the infurre&ion of lemaining fin ! At fuch a
juncture, how will it keep its itanding ! How retain its
being ! It will fare like a tottering wail, before a tempeil ;
(1) M. p. 291, 292.
(2) However 0.1 the Ar mini an and A.iiir.omian /denies cf
religion, in which nothing is truly harmonious and corfijient,
nub at they call graces, bay, feme particulars of them he found
alone j yet on St. Paul** fckeme this can never happen. For
every grace natively refults from thofe divine views, which
lay the foundation of any one grace. Beholding as in a glafs
the glory of the Lord, as finning forth in the law and in the
Go/pel, we are changed into the fame image,—-/, e. into a
real conformity to the law), and a genuine compliance with the
Go/pel, comprifng all the branches cf religion. See Mr. Ed-
wards on Religious Affections , p. 249, 261.
DIALOGUE III. S9
or be as the rujh without mire, and the fag ^without wa-
ter. Job viii. 1 1.
!" Inft^ad therefore of poring on our own hearts, to dis-
cover, by inherent qualities, our in ere it. in Chrift, I Ihould
rather renew my application to the free and faithful pro-
mife of the Lord : affert and maintain my title on this
unalterable ground. Pardon is mine, I would fay, grace
is mine, Ciirift and all his fpiritual bleffings are mine.
Why ? Becaufi I am confcious of fanclifying operations
in my own breait. Rather, becaufe God hatn fpoken in his
holinefs ; becaufe all thefe precious privileges are configned
over to me in the everlafling Gofpel, with a cleamefs un-
questionable as the troth, with a certainty inviolable as the
oath of God." (1)
Paul. But did you not ufe to think, that Faith was
productive of good works ? Yea, did not your Afpaiio
teach you this doctrine ?
Ther. I muft confefs he did. This was once the lan-
guage of my Afpafio to me, while I was yet an unbeliever.
To give me an exalted idea of Faith, thus he taught me.
" Faith will make every power of our fouls fpring forward
to glorify our heavenly Father — glorify hira by every in-
itance of obedience, fidelity and zeal. (2) It makes all
the powers of our fouls like the chariots of Arr.minadib,
ready, expedite, and active in duty. (3) This is the love
of God, that we walk after his commandments. This is
the natural fruit — this the certain evidence of love to that
glorious, tranfcendent, and adorable Being. It buildeth
up the fair fabric of univerfal Godlinefs." (4) It " will
diffufe itfelf through every intellectual faculty, and extend
to every fpecies of duty, till the whole heart is filled with
the image, and the whole behaviour regulated by the law
of the bleffed God." (5) It " will induce us to prefent
all the members of our bodies, and all the faculties of our
fouls, as a living facrifice to the honour of God, to be
employed in his fervice and refigned to his will." To
" be as pilgrims below, and have our converfation abov.
Such, my deir Theron," faid he* to me, " will be the ef-
fects of Faith. (6) Nothing is more certain than that Faith
(1) D.p. 361, 362 (2)D.p. 169. (3) D./>. 176.
(4) V.p.i77. (5) D.p. 179. (6) D./. 181.
* 3
90 DIALOGUE III.
is a vital j an operative, a victorious principle, (i) When
the firft converts believed, the change of the^r behaviour
was fo remarkable, the hoiinefs oi their lives fo exemplary,
that they won the favour, and commanded the refpe6t of
all the people. Act. ii. 47. In lhort, i: is as impcfCble for
the Sun to be in his meridian fphere, and not to ciflipate
carknefs, or ciffuie light, as for Faith to exift in the foul
and not exalt the temper, and meliorate the conduct." (2)
All which, befides proving it by many texts of Scripture,
he illuftrated at large, in the example of Saint Paul and
Abraham (3) and concluded with aiiuring me, that Faith
" will give life to every religious duty." (4.) And make
us '* abound in the work of the Lord." (5) Yea, at ano-
ther time he taught me, '• that Faith, even when weak, is
productive of good works. "(5) Which are " the proof,"
and do "undeniably atteft its fincerity." (7) Tney are
" the grand characleriflic, which dilUnguiikes the llerling
from the counterfeit. (8) They will ciiflinguim the
true believer from the hypocritical profcffor, even at the
great tribunal. (9) And at another time, I remember, my
Afpafio faid, " Do we I cue oar enemies i hlejs them that curfc
us j do good to them that bet 2 us y fray for them which def-
pitefully nfe us, and perfecute us? Without this loving and
lovely dilpofition, <vJC< abide, fays the Apoitle, in death y are
deftitute of fpiritual, and have no title 10 eternal life." ( jo)
Paul. " No title to eternal life" ! How dare you then
go to God and fay, " pardon is mine, grace is mine,
Chrift and all his fpiritual bleffings are mine" 1
'Iher. This is that very Faith, which my Afpafio taught
me to exercife. And which he allured me, would be " as a
torch in a flieaf,"(ii) in kindling every grace into a fud-
den flame.
Paul. But why then dees not every grace flame out ? —
Why is not your heart like the chariots of Amminadib ?
And your title to Heaven clear " from a confeicuinefs of
fanclifyirig operations in your own breail" ? If your Faith
is " a vital, an operative, a victorious principle," why
(1) D./. i32. (2) D.p. 182, 183, (3) D.p.
187,203. (4) D./>. 206. (5)D./>. 207. (6)
Vol. I. Edit. I. p. 2)i. (7) I oh I. Edit. I. p. 252.
(8) Vol I. Edit. L p. 259. (9) Vol. I. Edit. I. p. 278.
(10) Vol. II. Edit. II. p. 303. (11) D.p. 336.
DIALOGUE III. 91
cannot you obtain a fall aflurance from that " grand cha-
ra'cteriitic, which diilihgudfhes the; iteriing from the coun-
terfeit," in this world ; and which " will cliilinguifti the
true believer from the hypocritical profeffor, even at the
great tribunal ;" And without which, you are in fadt "de-
ititute of ipiritu:.!, and have no title to eternal Life" ?
Ther. Once I had this evidence, as 1 thought, clear in
my favour. But by experience I found at length, that no
lteady lading aflurance could be had this way. For my
graces were moftly "as the liars at neon," quite invifible:
Or at bed, «« as a glow-worm in the night," but juft to be
feen. So that the "little aflurance" 1 had, was very un-
fteady. Yea, looking for marks of grace, i found *' rather
increafed my doubts ;" as I could not but difcern more
evidences agairtft me, than for me. Therefore I gave up
this way, as tending to perpetual uncertainty. And as a
more direct way to a durance and peace, 1 learnt to live by
Faith ; to go to God, and fay, " pardon is mine, &c."
Paid. And all, my dear Theron, " without any evidence
from Scripture, lenfe, or reafon." Yea, in direct oppo-
fition to your own Afpafio, who affirms, that Faith is «* a
vital, operative, victorious principle." Pray how do you
know, that your Faith is fterling, and not counterfeit ? —
Be quite impartial; and fay, is it not to be feared, that
your Faith is what Saint James calls a dead Fait h ?
Ther. But the time once was, when I was full of light,
love and joy.
Paul. Yes. Like a " torch in a fheaf," all in a fiame
Of love, to think your fins were pardoned. But you fee,
that this fort of love, like the Iraelites joy at the fide of
the Red-Sea, does not laft long. But like the ftony-
ground, it endures for a while, and then comes to no-
thing. And your graces are now no more to be feen than
" the ftars at noon." And you muil give up your aflurance,
or take another courfe to fupport it, and another courfe,
indeed, you take — to live by Faith r «" Without any evi-
dence," as Mr. Marfliall owns, whole book your Afpaiio
values next to the Bible — without any evidence " from
Scripture, fenfe, or reafon." And is this that glorious
Faith, your Afpaiio once fo highly extolled ! Is ail come*
to this at laft !
Ther. Yes. — And did not Abraham thus live by Faith I
who agawjl Hope believed in Hope, Rom. iv. 18. And was
92 DIALOGUE III.
not this the way of Saints in general under the old Teila-
ment? When they walked in darknefs and jaw no light, they
trufted in the Lord, and Jiayed the?nfel-ves en their God. lfai.
1. jo. And was not this the way of Saints in the Apoftolic
age ? They walked by Faith, and not by fight. 2 Cor. v. 7.
David checked himfelf for doubting. Why art thou cajl
down, O my foul ? Pful. xlii. And Afaph looked upon it
as his fin. Pfal. lxxvii. 10. I faid, this is my infirmity. —
And Chrift often upbraided his difciples for their unbelief.
And St. Paul charges the Hebrew converts not to cajl away
their confidence. Heb. x. 25.
Paul. Pray, my dear 1 heron, take your Bible, and read
the feveral texts you refer to ; read what goes before, and
what follows after ; and you may eafily fee, not one of
them is to your purpofe. God had promifed to give Abra-
ham a fon, although his wife was not only barren, but alfo
by reafon of age pall child-bearing : and notwithftanding
the difficulties in the way of its accomplishment, Abraham
believed the divine promife. — God had by the mouth of
Samuel promifed to give David the kingdom of lfrael. —
But he was banifhed from his country, and from God's
fan&uary : his enemies taunted ; yea, and his life was in
continual danger. So that he was ready fometimes to fay,
1 Jhall perijh one day by the hand of Saul. But then again
he checked himfelf for giving way to fuch unreafonable
difcouragement ; after the exprefs promife of God to him.
Why art thou cajl down, O my foul ! However, through
all the pfalm he appears confeious to the exercife of grace
in his heart, and difcovers not the leaft doubt of the good-
nefs of his Hate. See Pfal. xlii. — So the captives in Ba-
bylon had an exprefs promife, that after feventy years
they ihould return to Zion. But fuch an event, fituate as
they were, feemed incredible. Every thing looked dark.
They had no ligfat. They faw no way for their return.
But God had promifed it ; and therefore, they (who feared
the Lord, and obeyed his voice, i. e. who were ft confeious
of fandtifying operations in their own breads") for their
encouragement, are exhorted to caft their burden upon
their God, and put an implicit faith in his wifdom, power
and veracity ; and truft in him to acccmplifh his word.
(Read from lfai. xlix. 13. to lfai. 1. 10.) — So Afaph knew
he was a fincere godly man ; as is evident from the feventy-
third pfalm, throughout. But he was fo overwhelmed with
D I ALO CUE III. 93
a view of the calamitous Hate of God's church and people,
(fee Pfal. Ixxii. 20. and read the eleven pialms following,
entitled Pfalms of Afaph) that fometimes (like thofe in
liai. xiix. 14,) he was ready to link under diicouragement,
as though God had quite call off his church and people for
ever. For which he checketh himfelf, and en-ieavaurs to
r'aife his hopes, froEh a remembrance of God's wonderful
works to lirncl of old, in bringing them out of Egypt.
Pfal. lxxyii. So the Chriician Hebrews know the fincerity
of their hearts, and the goodnefs of their irate, by the fruits
of holineis. Heb.vi.9, 10. n. And the confidence, that St.
Paul exhorts them to hold fail, was their confidence of the
truth of phriftianlty ; for the profeilion of which, they had
already fuffered much, and were likely tofufTer more : and
yet if they drew b .ick, and renounced Chriiiianity, it would
coil them their fouls. Keb. x. 23, 39. — And though it
is true, our Saviour upbraided his difciples for not believ-
ing he was rife n from the dead, of which they had fufficient
evidence, &c. yet neither they, nor any other perfon, from
the beginning of Gencfis, to the end of the Revel ttion,
were ever blamed for doubting their title to eternal life,
while their evidences were not clear.
Yea, our Saviour was i'o far from encouraging Ins fol-
lowers to this blind Faith, this bold preemption, that his
whole Sermon on the Mount is directly levelled againil it.
None are pronounced bleiTed, but thefe who are endowed
with holy and divine qualifications of heart, 2nd lead an-
f.verable lives. And though men were endowed with the
miraculcuj gifts of the holy fpirit, and prophsficd in CbrijVs
7iame> and in his name caji out Devils, and did many ivonaer-
ful works , and made a great profeihon, and had high con-
fidence, crying, Lord, Lord j as our Saviour forefaw many
would : Yet if they were not under the real government
of that divine temper, defcribed in that fermon throughout,
cur Saviour affirms, that at the day of Judgment he would
bid them depart. Matth. vii. 21, 27. — To go on, there-
fore, after all this — confident we mail have eternal life,
though unconfeious of fanclifying operations in our own
breafts, — is, — forgive me, Theroh, — is, I fay, little better
than down-right infidelity. Yea, did we believe our Sa-
viour to be an impoflor, we might. with lefs difficulty
expect to get to Heaven in fuch a way. For as fure as he
was a MelTenger fent from God, fo fure mall we find the
94 DIALOGUE III.
doctrine contained in his Sermon on the Mount verified at
that great day, when he (hall come to judge the world. —
Wherefore, be not deceived, O my Theron ! God will not be
mocked. For vohatfoever a man fo-zveth, that aljb Jhall he
reap. Gal. vi. 7.
To refer to thofe words of St. Paul (2 Cor. v. 7.) IVe
walk by Faith, and not by fight , as you do, and to imagine,
that St. Paul and the primitive Chriltians lived at fuch a
low, blind, prefumptuous rate, calls infinite reproach upon
Chriftianuy. For they all, with unveiled faces, beheld as
in a giaj's the glory of the Lord, and were changed into the fame
image from glory to glory, even as by the fptrit of the Lord.
2 Cor. iii. 18. — And divine and eternal things all lay open,
as it were, to the Apoftie's view. He looked at them; he
law them ; he believed them : A ienfe of their infinite
importance penetrated his heart. He was clean carried
above all the goods and ills of this prefent world — and
like the Sun in the firmament, he kept on a fleady courfe,
till he had finifhed his race, and obtained a crown of righ-
teoufnefs. — And thus he lived by Faith. 2 Cor. iv. 16, 17,
18. and 2 Tim. iv. 6, 7, 8. — Yea, it was an avowed prin-
ciple, in the Apoftolic age, to judge of the goodnefs of
their fcate, by the holinefs of their hearts and lives. 1 Joh.
iii. 6. Wbofoever abideth in him, finneth net : Wlofoever
ftnnetb hath not feen him, neither known him, Ver. 7. Let no
man deceive you. Ver. C. He that committcth fin, is of the
Devil. Ver. 9. Whcfoever is born of God, doth not commit
fin. Ver. 10. In this the children of God are manifef , and
the children of the Devil. — This was the Apoftolic criterion:
— and therefore, if any pretended to conversion, if any
pretended to be acquainted with Chriit, who lived not
according to- our Saviour's inftructions, particularly in his
Sermon on theMount, this was his doom ; he was branded
for a liar. 1 Joh; ii. 4. He that faith, I k?ww him, and
keepeth not his commandments, is a liar, and the truth is not
in him.
Ther. I grant, the Saints in Scripture ufually fpeak the
language of aiTurance ; but I always thought, c< we had
no caufe to judge, that this aiTurance was grounded on the
certainty of their own good qualifications^ 1)"
Paul. Was not Abraham certain of his lincerity, when
(1) M.p. 184.
DIALOGUE HI. 95
oat oflove and obedience to God he left his father's houfe
and native country ; and at one word fpeaking, felt a heart
prepared to offer up his beloved Ifaac ? Was not Moles
certain of his fmcerity, when oat of love to the caufe of
God, he defpifed ail the treafures of Egyp: ; and after-
wards felt he had rather die — had ratiier have his name
blotted out of the book cf the living, than chat God mould
not effectually take care of the honour ofhis own great
name? Was not Job certain of his Sincerity, when with
fuch calmnefs he (aid, the Lord ga-ve, and the Lord hath ta-
ken away s and blej/ed be the name of the Lord ? Yea, did
not he conllantly aliert his fmcerity through all his trials ?
Job xxxi. i, 40. O how love I thy law ! It is my medi-
tation all the day, fays David. Pfal. cxix. 97. Whom have
I in Heaven hut thee ? And there is none upon earth I dejire
befides thee, fays Alaph. Pfal. lxxiii. 25. / ha-ve walked
before thee in truth, and -with a perfecl heart, fays riezek.ah,
looking death in the face. Ifai, xxxviii. 3. Thou knoweji
that I love thee, fays Peter. Joh, xxi. 17. Our rejoicing
is this, the tejlhnony of our confcience, that in fimplicity ^nd
Godly fine erity, we have had our converfation in the world,
fays Paul. 2 Cor. i. 12. But why do 1 mention particulars?
For this, even this, is the way in which all Scriptural Saints
attained affarance. 1 Joh. ii. 3. Hereby we know that we
know him, if we keep his commandments. And had you lived
in the Apoflolic age, O my Theron, 1 doubt not, all good
people would have been ready, on hearing fuch talk as you
have been too much carried away with, to cry cut — But
know, thou <vain man, that Faith without works, is dead.
Jam. ii: 20.
Ther. *' If, in fuch a manner, we mould acquire fome
little affurance, how foon may it be unfettled by the incur-
fions of temptation, or deltroyed by the infurrettion of
remaining fin ! At fuch a juncture, how will it keep its
itanding ! How retain its being ! It will fare like a tot-
tering wall before the tempeil; or be as the rufh without
mire, and the flag without water. Job. viii. n." (1)
Paul. 'Tis true, when the ftorm arifes, the houfe that is
built upon the land, will be "like a tottering wall before
the tempefr." And " as the rujh without mire, and the flag
without water,'''' fo the hypocrite's hope Jhail pcr.fj. Job viii.
(0 D-f. 362.
96 DIALOGUE III.
11, 13. Eut in true Saints, their Faith is "a victorious
principle." For <whatjoe~ccr is Lorn of God, o-vercotneth the
world : And this is the tviSorys that cvcrcoKieth the n.iorld,
even our Faith. 1 joh. v. 3. Nor fhall any ever be admit-
ted to eat of the 1'ree of Life, which is in the midjl of the
Pcradife of God, but he that oiercvmctk. This is the mef-
fage which Chriit, fince his exaltation in Heaven, has Cent
to his church on Earth. Rev. ii. 7, 11, 17, 26, and iii. 5,
12, 21, and x:<i. 7. And therefore, blefcd ere they that
do his commandments, that they may have right to the Tree
of Life, and may enter in through the gates into the City. —
.Rev. xxii. 14.
Ti.er. But are there not Tome, who are but babes in Chri/i P
Pai'I. Yes. And as nc<ix--bom lubes, they defre the Jin cere
milk of the mcrd, that they may grew thereby (1 Pet. ii. 2,)
and as they grow up unto a p erf eel man (Eph. iv. 13,) their
aflurance mcreaies in exact proportion. 2 Pet. i. 5, 10.
Ther. This doctrine of yours, " I fear," will wound
weak Ckrifcians, and " perplex the fimple minded. (1)
Paul. This doctrine, 10 plainly taught by Jefus Chrift,
and by all his Apoftles, were it once thoroughly under-
ftcod and firmly believed, would not only "wound" and
" perplex" prefumptuous hypocrites ; but even flay its
thoulands, yea, its ten jhoufands : while the righteous
would flouriih like the green bay-tree, nourifhed up by
fuch found and good doctrine. For never did aflurance,
true and genuine afTun.nce, fo abound among prcfefTors, as
in the Apcflolic age, when this was the doctrine univer-
fally in vogue. And then the holy lives of their converts
were fo "exemplary, that they won the favour, and com-
manded the refpeet of all the people." And Chriflianity,
thus adorned by the conftant behaviour of its profefTors,
gained ground every where, in ipite of all the efforts of
Earth and Hell. ' Whereas, in the days of Luther, in the
days of Cromwell, and in cur day, when your kind of af-
furarce has teen fo much in vogue, the lives of many
profefTors have been fuch as to bring reproach upon Chril-
lianity, in the fight of the world. It was this, that preju-
diced the Papifts againft the Reformation in Luther's time.
It was this, that prejudiced England acainft experimental
religion in Crcmwell's time. And it is this, it is this, O
(1) D./>. 361.
DIALOGUE III. 97
my Theron, that has brought vit<-.l piety into fuch general
contempt in New England, in thefe late years. Our oppofers
cried, " Let us wait, and fee how thefe converts will turn out
a few years hence." They waited — and are confirmed in
their infidelity : And thoufands feem to be gone off to
the Arrninian fcheme, or worfe. — Could I fpeak, O my
Theron, with a voice like that of the Arch- Angel, when
he (hall wake up all the fleeping dead, I would found an
alarm to all God's people through the Chriitian world,
warn them againit this delufion, and invite them to return
back to the old Apoilolic doclrine,
Iber. But, dear fir, it is not poffible forme to maintain
aflurance in this way. To fuppofe that my inherent graces,
which are fo difficult to be difcerned, at belt, and {o
unready and precarious, are a proper foundation en which
to build a fixed alTurance, is a doctrine quite romantic. —
Yea, you may as well " place the dome of a cathedral on
the ftalk of a tulip." (i) But en the other hand, by the
witnefs of the fpric, in contra-diitinciicn from inherent
graces, a firm and unfhaken affurance of our eternal falva-
tion may be obtained. (2)
Paul. A firm and folic! rock is this foundation; as he
declare?, who is the Son of God, and our final judge. No,
fay you, it is rather like " the ftalk of a tulip !" On whac
evidence then will you venture your immortal fcul, for a
whole eternity? On the witnefs of the fpirit ? But, O
my dear Theron, what good will this witnefs of the fpiric
do you, when you come to die ? When the ftorni riles,
when the rain defcends, the flood comes, and the wind
beats upon. your houfe, it will fall ; "like a tottering wall
before the tempert," if not founded on that very reck,
pointed out by our bleiTed Saviour. Ten thoufand witnefTes,
from ten thoufand fpirits, will ftand you in no (lead. For
as true as that jefus was the Meffiah, the man that heareth
his fa.) in g$ and doth them not, mall at lad hear that dread-
ful word, Depart, depart, I know you not — / knew yen net,
ye workers cf iniquity. Then ycu will find, that without
holinefsy no -man pall fee tbe Lcrd. Ileb. xii. 14. And then
you will fee that faying, now to you fo incredible, m3de
the teft of admiflion into Heaven. No man can be Chri/l's
(1) D.p. 361. (2) M. p. 184, 18?.
K
98 DIALOGUE III.
difciple, unlefs he Jove him more than father and mother, wife
and children, houfes and lands, yea, mere than his own life.
Mat. x. 37, 38. Luk. xiv. 25, 33. You may come to the
door and knock, and cry, Lord, Lord, open to me ; and tell
him you firmly believed in your -heart, you mould have
eternal life : But if you are found a worker of iniquity,
he will bid you depart. — You may cry for mercy ; but
your cries will be for ever in vain. — That ipirit, O my
Theron, which would make you believe your ftate to be
good, when according to Scripture it is bad, is not the
holy ipiric, by which the Scriptures were infpired ; nor is
its teilimony to be credited.
2'hcr. " But if I muit try the vvitnefs of the Spirit,
by the fincerity of my graces, the teltimeny of the ipirit
will Hand me in no Head." (1)
Paul. If you trull to the teilimony of the ipirit, without
any regard to the iincerity of your graces, you have no-
thing but a fpirit, a naked ipirit, to depend upon. And
if your fpirit mould prove to be Satan, transformed into
an Angel of light, you are deluded — your foul is left — for
ever loit.
Tbir. But if we ir.uft firfl: know by our inherent graces,
that we are the children of Gcd, this would render the
witnefs of the fpirit neecleis.
Paul. Unlei's we firft know th.it we have thefe inherent
graces, we can never be allured of our good eitate, ac
ding to our Saviour's Sermon on the Mount. Pray mind
this, my dear Theron.
Ther. Then you deny the immediate witnefs of the fpi-
rit, I fuppofe.
Paul. This immediate witnefs of the fpirit, which you
plead for, is certainly contrary to Scripture. For, it will
tell a man, his Hate is good, when according to Gog's
word, it is bad. And, which is directly to the cafe in
hand, it leads men to build their affurance, not on that rock
our Saviour points out as the only udc foundation, but on
fomething entirely different : And, I am forry to fay it,
tempts men to compare what cur Saviour calls a rock, to
the flalk of a tulip. This fpirit, therefore, being con-
trary to Scripture, is not the fpirit of God, but the fpirit
of delufion.
(1) -M. p. 188.
DIALOGUE III. 99
Tber. What then, can the witnefs of the fpirit be ?
Paul. The deiign of a witnefs is, to prove a point, to
make it evident and certain ; that we may believe it with-
out the lead doubt. And the proof mult be legal proof, or it
will not pafs in law. Now, the point to be proved, \i, that I
am a child of God, a true difciple of Chrift ; and i'o enti-
tled to eternal life. For, none but the children of God,
and true difciples of Chrift, are entitled to Heaven, accor-
ding to the word of God : Which is the only rule where-
by all are finally to be judged. But Chrift aiiirms, that no
man can be bis difciple, unlefs he love him mere than father
or mother, wife or children, boufes or lands, yeay more than
his own life : And azures us in the moll plain and exprefs
manner, that all who expect to go to Heaven, not having
fuch hearts and lives as he deleribes in his Sermon, (hall
certainly be difappointed. If, therefore, the fpirit of God
m^ans to make it evident to me, that I am a child of God,
a difciple of Chrift, and i*o an heir of Heaven, it will be,
it muft be, by a proof that will ftand in law, a proof the
Bible allows to be good. Otherwife, no credit is to be
given to it : unlefs we will fet afide this infallible law-
book, by which all the Chriftian world is to be judged.—-
If the proof will not pafs with our final judge, it ought not
to ?~Ss with us now. But no proof will pafs with our final
judge, but what quadrates with the forementioned decla-
rations of our Saviour. For he will not recede from his
own words. Therefore, there is but this one way to prove
to my conscience, that I am a child of God, a difciple of
Chrift, and fo an heir of glory ; there is but one thing that
can poffibly convince me; namely, for the fpirit of God
to give me fuch an heirt as the children of God, and true
difciplcs of Chrift have, according to the plain declarati-
ons of the Gofpel. By this I may know ; and by nothing
Ihort of this, if this evidence is doubtful, no other can —
no other mould fatisfy me. If this is plain, no other is
neceffary in order to a full aflurance. Therefore, then the
fpirit of God witnejfeth with my fpirit that I am a child of
God, when by a large communication of divine grace, this
is made plain beyond ail doubt. I feel the heart of a child
towards God ; a heart full of love, reverence, truft, obedi-
ence ; a heart to go to him as a child to a father ; or in
other words, the fpirit of adoption, whereby I cry, Abba,
K 2
1 00 DIALOGUE III
Father'. And by this 1 know 1 am a child of God. And
if a child, then en leir, an heir of God, and a pint heir with
j'efus Chrift. Rem. viii. ]6V. 17, compared with vene 1. 5,
6, 9, 12, 13, 14. All true believers had this feal of the
j] irit in the Apoiiolx agei Eph. i. 13. And for ought that
you or] know, all true believers have had it in all fuc-
ceeding ages ever ftjace. 'Tis certain they have in feme
degree. And it is»certain, no fail affufance can be had,
that is genuine *\\& good, unlefs they have it in fuch a de-
vice, as to be plain beyond all difpete.
Tt.cr. J cfed to think the fpirit helped us immediately,
not by the evidences of internal graces, but immediately,
without any neuan, without any evidence, to fee cur in-
lercft in the love of God, as held forth in the abfolute
inconditionai grant of the Gcfpel. £0 that cr.e might
lav, " pardon is mine, grace is mine, Chriit ani all his
i;ji iui.ai bkfiings are mine ; not becaufe I am conscious of
itnciifying operations in my own brealt, but becaufe ail
ihefe bleflings are absolutely made over to me in the ever-
Hfting Gofpel." This deed of conveyance, thus feen.by
the help of the fpirit, was the grand demembration of my
Bright to pardon and falvaticn. And row, believing tie
trie licit God Lath unto us, nve love him iccaif he frji loved
i<s : And fo our love to God, and other grace?, are a kind
of fecendary evidence ; without any regard to which, we
may, yea, previous to which, we mult, have afibrance by
the.di'.ccl act cf Faith. For it is this ailurance, this afiur-
iiice alone, which inkindles our love-arid all cur graces. (1)
Paul. But it has. been already proved, that thefe bleff-
iogs are not made over to us, as Sinners, abfolutely and
unconditionally ; but only to thofe who are in Chriit by
a true and living Faith. Yours, my dear Theron, forgive
me this freedom, yours is a falfe Gofpel — a falfe fpirit — a
falfe Faith — a falfe' love — all is falfe. Built at bottom, on
no evidence " from Scripture, fenfe, or reafon."
Tier. But amid ft all this error and delufion, hew fiiafl
we know the truth !
Paul. By making the written word our rule, our only rule.
Once the queltion was, concerning Jefus of Nazareth, art
thai he that ficuld come ? Or, look nxe for another ? Go and
Jhew John, faid our blelTed Saviour, thofe things which ye
(1) D.p. 558, 359, 360, 361, 362. M.p. 184, 188.
DIALOGUE III. 101
do hear and fee. Tie blind receive their fight, the lame walk,
and the lepers are cleaned, and the deaf hear, the dead are
raifed, and the poor ha-ve the Gofpel preacoed unto them. Matth.
xi. 3, 4, 5. Thefe were the characters of the Mefliah, ac-
cording to the iacred writings of the old Teftament ; and
to thefe he appeals. Now the queftion is concerning The-
ron, is he a true believer, a real convert, a Chriltian, that
our Lord will own at the day of judgment ? Well, go
read, fay I, our Saviour's Sermon on the M unt. Blefed
are the poor in fpirit — bleffed are they that mourn — the meek,
&c. &c. to the end. And fee ; Is my Theron a man of
this character ? If fo, his houfe is built upon a rock : If
not, it is built upon the fand. If the holy fpirit has wrought
fo great a miracle as to make you fuch a man, this is what
the Devil cannot do. This is fuch a witnefs of the fpirit,
as will pafs at the great tribunal : and you will need no
other. But without this, ten thoufand revelations will
avail you nothing. Nay, but that will be your certain
doom, / know you not, depart from me, ye workers of ini-
quity.
Had one appeared, and claimed to be the Mefliah, with-
out performing thofe mighty works our Saviour did ; —
would any have been obliged to give credit to his tefti-
mmy ? No furely. And does a ipirit come, and teftify
that my Theron is a child of God, witiiout performing
the mighty woik of fanclification ? Is Theron obliged to
give credit :o its witnefs ? By no means. Jf the holy
fpirit takes away the heart of ft one, and gives you an heart
offlejb ; writes God's law in -our heart, and puts truth in
your inward part, fo that you walk in his jlatutes and keep his
commandments — the work is done. You are a true convert.
You will be faved. But without this — all is nothing.
Ther. But have not many good men had this immediate
witnefs and teitimony of the fpirit, I am pleading for ?
Paul. How can you know, my dear Theron, that ever
there was a good man, fince the foundation of the world,
who had this witnefs ? We have no inflance in Scripture,
nor does the word of God lead us ever to look for fuch a
thing.
Ther. How can I know ? — Strange queftion ! When
fome of the bell men in the world have neld to the imme-
diate witnefs.
K 3
102 , DIALOGUE III.
Paul. If we do certainly know our good edate by our
fandtitication ; is not the immediate witnefs needlefs ? If
men do not certainly know they are good men, by their
fanctification ; who on Earth can teli but that they are
hypocrites ? And (b, but that their immediate witnefs comes
from the D~vil ? If they cannot tell — :o be fure, \ou and
J can't. Nor will their immediate witnefs prove the con-
trary ; unlefs you can demonilrate, that Satan never trans-
forms himfelf into an Angel of light. Befides, men may
*' hold to the immediate witnefs" that never had it, through
fome miilake. And if men have afluranceby their fanculica-
tion, it is not very likely that God mould make them an
immediate revelation, merely to clear up a point already
clear : i. e. work a kind of miracle, when there is no need
of it. Befides, my dear Theron, how will you know, whe-
ther your immediate revelation comes from God, or from
the Devil ? Will you know by the fruits ? No. For
this is to " try the witnefs of the fpirit by the fincerity of
your graces.'* And then, as you fay, '* the teflimony of
the fpirit will ftand you in no ftead," will be of no fervice.
Will you know without any refpecl to the fruits ? But
how ? Leave holinefs out of the account, and what is
there of this kind, but what the devil can do ? If he can,
how do you know but he will ? How do you know but
he does ? Go to the Anabaptifts in Germany, in Luther's
time — go to the enthufiafts in England, in Cromwell's
time, and icj what the Devil has dene in former ages. —
Yea, I could name towns and perfons in New-England,
where and in whom Satan's mighty works have been to be
feen, within lefs than twenty years ago. All the country
knows, that fome who appeared to have the highefr. con-
fidence of a title to Heaven, have fuihciently proved to
the world, that they were deluded by their immoral lives
fmce. Will you after all, fay, that it is a fin to doubt r —
And that you ought to be ftrong in Faith, and give glory
to God ? Yet you muft remember, that it is all, "with-
out any evidence from Scripture, fenfe, or reafon." And
this you know ! And this you own !
Who, my dear Theron — who that hath a foul to fave,
v.ru'd, with his eyes open, dare to venture his all for
itsrnity, on fuch a foundation as this ! But, which is
fiill more farprifing, who, among all rational creatures,
( i look upon that fcur.eV.ion, which Chriit himfelf calls
DIALOGUE III. IO3
a rock, but as the (talk of a tulip, compared with this ! (1)
* Oh, my dear Theron, you will exaife me this freedom,
this kind and well-meant freedom. A Miniiler of Chrift
ought not to flatter. Nor is it your intercit to be foothed.
The plain naked honeit truth is what we all need to know.
See with your own eyes. Jurlge for your cvvn felf. For
your own precious immortal foul lies at (lake.
As to the three queftions you proposed, you have now
my opinion, ani the fum is this. — The true convert hav-
ing, in regeneration, had his eyes open to behold the glory
of God and Jefus Chriit, the glory of the law and of the
Gofpel, he approves of the law as holy, juit, and good ;
he believes the Gofpel to be from God, acquiefces in that
way of life, trutts in Chriit, the great Mediator, returns
home to God through him, to be forever the Lord's ; and
being united to Cnriit by Faith, he receives the holy fpirit
to dwell in him forever. Jn confequence of which, he
brings forth fruit ; growing in grace, and perfevering
therein, through all changes and triuls, to tne end cf
his life. And lo, an afTurance of a title to eternal life is
in fuch fort attainable by believers, in all ordinary cafes,
that it mull be owing to their fault, if they do not enjoy it.
However, no honeit man ought to believe his ltate to be
good, with more confidence than in exact proportion to
his evidence. Nor is there any evidence, that will pafs
with our final judge, or that ought to be of any weight
with us, but real holinefs. A communication of divine
grace, in a 1 irge and very fenfble degree, is that whereby
the fpirit of God m :k^s u evident to our confidences be-
yond ail doubt, that we are the children cf God ; and
rx;t by an immediate revelation.
Tbcr. But what do you think of the cafe cf backfliders ?
i\Iay not they be in the dark about their ltate ? And what
ought they to do ?
Paul. They may be in the dark, and full of doubts and
fears ; nor can they ever find relt to their fouls, until they
remember from whence they have fallen, repent and re-
turn home to God through Jefus Chriit. As their depart-
ing from God is the fource of all their wee ; fo their cafe
(1) The reader may fee this fubjecl, viz. 71 e n^inefsoftbe
/pint, thoroughly dijcvjftd in Mr, Edwards, on Rclguus J?f-
feclions*
104- DIALOGUE III.
admits of no remedy, but to repent and return to God
through Jefus Chriit again. It would do a backflider no
good, to go to God, and lay, " pardon is mine, grace is
mine, Chriit and all his Spiritual bleiTtngi are mine." For
his religion does not grow up from this belief ; but from
beholding as in a glafs the glory of the Lord. But I have not
time to enter upon this fubject 1 recommend to you Mr.
Shepard, on the Parable of the Ten Virgins ; in which if
fome expreffions are not fo^ accurate, yet on the whole,
it is one of the belt books I know of, for Saints under
backflidmgs. It is fo ufeful a book, that I wifh there was
one of tnem in every Chriitian family.
Here, my dear Afpafio the converlation ilopt — I fat fi-
lent — I was felf condemned. — Eternity all opened to my
view — " I am a loft creature — Heaven pity my cafe" ! —
The tears rolled from my eyes —I could conceal my cafe
no longer — I was perfuaded Paulinus had a tender com-
panionate heart — therefore, I addrefied him in the follow-
ing manner.
Ther. Indeed, fir, I need not hear you upon the cafe of
a backsliding Saint. — 1 have heard enough ahead) — i am
convinced 1 was never right. — 1 thougnt fo before 1 came
to fee you : and all you have laid has confirmed nie in this
opinion. — I have acled the part of a difputant ; but 1 h^^e
done it only for light, to fee what anlwers you would
im.ke to what might be fnd. — Alas ! 1 have all to bei_ in
anew ! — j u ft every Hep I have taken, is wrong. My firit
manifeftation of the love of Chriit and pardon of m> fins,
was wrong : the thing revealed for the truth,, was a lie. —
My firft ad of Faith was wrong : the thing believed rhr
truth, was a lie. — My love and joy, and all my religion
was wrong : only the refult of felf- love and deluflon.—
My living by FAith was wrong : It was only quieting my
confeience, by holding fait my delufion. — My averfion to
fanctirication's being the only evidence of a good eitate,
was wrong : I could not Hand trial by that tei> ; and yet
nothing clfe will pafs at the great tribunal, with my final
judge. Bui I could have no comfort this way. It tended
only to doubts and fears. And doubts and fears tended
to deftroy all my religion. — All my religion was founded
in delufipn ; nor was thero any way for it to fubfiit, but to
hold fait delufion, and refufe to let it go. I have been
DIALOGUE III. 105
doing fo now for a long time, and had continued to do fo
to my dying cay, had not fome of thofe texts of Scripture
you have 'fo cfien referred to, given me a fhock. And
lad week I had fuch awful apprehennons of the dreadful-
nefs of eternal damnation, the amaz'ng dreadfulnefs of
going into eternity felf-deceived, as penetrated my very
heart. Tnis induced me to make you thefe vifits. And
now you fee my oaf:* — my dreadful cafe ! O dear Puulinus,
be you my friend, my fpiritual guide ! — What mall 1 do ?
lad. How much are poor loii Sinners in this benighted
world to be pitied ! Generally their days — their precious
days, are fpent away fecure in fin ! If at any time they
are a little awaiened to fee their danger, how apt are
they to take any way for comfort, but the right ! Matth.
vii. 1,3, 14. We are a-fiually in fo ruined a ftate, that un-
Jels God interpofcs, of his mere fovereign grace, and by
the influences of his blefi~ed fpirit guides us, we mail wan-
der from the narrow road, get loir and periih ! Tvlatth. xi.
25. We are enemies to God, blind to his beaaty, djifin-
clined to a reconciliation, averfe to real holinefs : and any
kind of falfe religion fuits fuch depraved hearts, better
than the true. P^eaiiy to love God for his own infinite amia-
blenefs, to choofe him for oar portion, to look upon fr.i
as an infinite evil, to cfteem the law, as holy, juft, and
good, which requires fmlefs perfection on piin of eternal
damnation, and to place all our dependence on free grace
through Jefus Chrift, are, of ail things, mod contrary t)
our corrupt biaffes. Our native difmclination to the right
way, renders us apt to take the wrong : and having once
took it, obilinately to perfill in it. (1) Happy for you,
my dear Theron, that you are brought fo £,r to fee your
(1) Jonah ii. 8. They that obferve lying Vanities, for-
fake their own mercy. 1. e. go contrary to their oivn intereft.
— Homo often hams thefe moor ds keen applied, by fome mor iters,
to perjiiade Chriftlefs Sinners to belieme, that all the blejjings
of the Gofpel are their omon ! When rather they jiand as a
warning to all, not to obferve lying Vanities, left they for-
fake their own mercy, and go contrary to their omon eternal
intereft. Nothing being more contrary to the intereft of a poor
Sinner, than to believe delujion, and fettle down on a falfe
foundation.
106 DIALOGUE III.
And for your futuic conduct, take thefe hints.-
(i) Beware you return not to that flefh - pleafing,
prefumptuous way of living, which had well nigh proved
your ruin. Your friends may invite you back ; your love
of eafe and prefent comfort, will iecond all their argu-
ments, ana give them ten-fold more weight than they really
have. — Know it, O my Theron, there is a long eternity
before you. It is worth your while to f rive to enter in at
the Jir cut gate: Yea, to take the kingdom of Heaven by 'vio-
lence, (i) Therefore, count no felf-denial, no pains, no
endeavours too great ; but do with thy might, what thy
hand findeth to do.
(2) It isabfolutely neceflary, that you fee your need of
Cbriit, in order to come to him. — Coming to Chrift, in its
own nature, fuppofes, that we fee our need of him. — You
cannot fee what you need Chrift for, unlefs you fee your
true character and ftate according to law. The law is the
appointed fchool-mafter, to lead Sinners to Chrift. The
law requires perfect obedience, on pain of eternal damna-
tion, it requires us to love God with all our heart, as
being infinitely lovely. The leaft defect merits eternal
woe. If ycu take meafure by this law, as your rule,
your true character will appear — dead in Jin ; at enmity
againjl God, not fubjeci to his lavj, neither indeed can be. —
And if you judge of your ftate, according to this law, you
are condemned already, and the vcrath of Gad abide th on you.
you are loft — you Hand guilty before God. And if the law
is holy, juic and good, your mouth is ftopt. The Lord is
righteous vjhen hefpeaketh and clear nvhen hejudgcth, although
you mould perifh for ever. AH this you mull fee. Yea,
you muft feel it, thtough and through your heart, as did
the Apoftle Paul. 2 he commandment came, Jin revived, and
1 died. It is for want of thorough conviction, that fo
many awi kened Sinners take up with falfe comfort. Their
wound was never fearched to the bottom — It was fkinned
over too foon. And fuch flighty cures, though more eafily
performed may prove fatal in the end. But let your
legal convictions be ever fo deep, you will perifh, unlefs
of his mere fovereign grace.
( 1 ) Mr. Edwards's Sermons on prejjing into the kingdom,
and on the jnjlice of Gcd in the damnation of Sinners, are
proper for fuch as Iheron.
DIALOGUE III. I07
(3) He who commanded the light to Jhine out of darknefs,
Jhines in your heart, to give you the light of the knowledge of
the glory of God, in the face of J ejus Chrift. — You arc blind,
quite blind, to the divine beauty. And confequently,
blind to the beauty of the divine law. And fo, confequent-
ly, blind too to the beauty of Chrift, as dying to anfwer
the demands of the law. And confequently under the
power of unbelief. Every unregenerate man has the fpirit
of infidelity in his heart. 1 Joh. v. 1. Rom. x. 9. Pfal.
xiv. 1. You can never cordially believe, that the Son of
God became incarnate, and died to anfwer the demands
of a law, in its own nature too fevere. Such a fubltitution
cannot appear to be of God, glorious and divine ; but
rather Blocking ! You can never heartily approve of the law
(which requires us to love God for his own divine excel-
lencies, with all our hearts, on pain of eternal damnation
for the leaft defeft) as holy, juft and good, unlefs God
appears in your eyes as one infinitely lovely. —
So depraved are you, fo entirely devoid of a relifh for
divine beauty, that God never will appear thus amiable in
your eyes, unlefs you are born of the fpirit, have divine
life immediately communicated to you from God, have a
fapematural and divine fenfc, tafte, relifh, imparted to you
from on high. Your heart is like the chaos ; the Earth
was without form and ~ucid, and darknefs was upon the face
of the deep. And dark, eternally dark, it would have been,
had not God laid, Let there be light. So unlefs be who
commanded the light to Jhine out of darknefs, Jhines in your
heart, you will abide in eternal darknefs, blind to divine
beauty ; to the glories of God and Chrift, of Law and Gof-
pel. And if the Gcfpei continues thus hid from you, you
are loft, forever loft. 2 Cor. iv. 3, 6.
If the divine law, in itfelf, is not holy, juft and good,
Chrift's d !wer its demands cannot make it fo. —
If the law was coo fevere, Chriil's death was a moft fhock-
ing affair :e of the divine law, as too rigorous, is
the root of all the chief errors in the Chriftian world ; yea,
it ii the root oi the prevailing infidelity of the prefent age.
And it now lies at the bottom of all your hard thoughts ol
Gc:i, O my Theron ; which the Devil is not the author
cf, as feme imagine, in fiich cafes. And is a mighty bar
to your believing in Chrift. And nothing can efFe&ually
108 DIALOGUE III.
remove it, but divine light, imparted in regenerati-
on, (i) ^
(4) Bid a final adieu to vain and carnal companions, to
all finful and carnal pleafures and pailimes, and to every
known fin ; all which tend to ftupiiy the heart. And by
reading, meditation, and prayer, endeavour with all your
might to obtain a realizing fenfe of ycur true character
and ftate. Cad yourfelf at the foot of iovereign grace, and
cry, with the blind man, Lord, tk'fft I might receive my
fight ! Ci That I may fee and know what 1 am, what I
deferve, what I need; and the only way to cbunn relief,
by free grace through Jefus Chrift.5' However, that ycu
niay not trull in your ov. n doing? to ree< mmtnd ycu to the
divine favour, nor be encouraged from your own gcodnefs
to hope for mercy, conilandy remember*
( I ) No man can undcrjlandingly and heartily lock to, trvji
in, or depend upon the mediation cf Chrijl, unlcfs he fees bis
need cf him as a mediator. No man can fee his need cf the
mediation of. Chrijl. unlefs le fees that which renders bis me-
diation need f 1 1. New the gcodnefs and excellency of the
divine law, ivh'uh we have Ircke, is the only tl ing which
originally rendered the mediation cf Chrijl needful. But for
this, the Sinner might have been javed without a mediator,
without an atonement, as well as with. Nay, hetier. For
if the law were too jtvere, it had evidently been mere honour-
able fcr Gcd to have repealed, or abated it, than to have ap-
pointed his Son to arjwer its detnands in cur /lead.
Seme feem to think, that the lav:, although jutted to the
firength cf man before the fall, and fo a good lawfer an in-
nocent, holy creature, yet is too rigorous for a fallen world. And
therefore imagine, that Chrijl died 10 purchofe an abatement,
and to bring it down to a hvel with our jrejent weaknejs. —
But if the law was too fever e, the jujiice of the divine nature
would have moved the governor of the world to have made
all proper abatements y nor was the death of Chrijl needful in
the cafe. Surely Chrijl need not die, merely to get jujiice done us.
Seme feem to lock upon God the father, as all made up of
wrath, the Sinner's enemy : And on God the Son, as all made
up cflcve, the Sinner's friend. And imagine, he died to aj-
fwc.ge his Father's anger, and move his ctmpajjiens towards
poor Sinners. And fo they love Chrijl, while they hate God
and his law. — But this is all a mere chimera. The Father
DIALOGUE III. I D9
(5) That the divine law, which you are under, requires
that you love God fur himfelf; whereas, all you do is
merely from felf-love. Yea, it requires you to love God
with all your heart; whereas, there is no love to God in
your heart. And it requires this finlefs perfection on pain
of eternal damnation, for the leaft defedt ; lo that by ihe
law you are already condemned. By mere law you are
therefore abfolutely and forever undone. You Hand guilty
before God. — But mere law is the rule cf right, and ltan-
dard of juitice. If juftice mould take place, you then
fee your doom. There is no hope from this quarter. —
Wherefore you lie at the mercy or God, his mere mercy,
who is abfoiutely unobliged to grant you any relief, for
any thing you can do. He might juftly have left all man-
kind in this ftate, without a Saviour. And he may, on the
fame grounds, as juftly leave you in this (late, without a
San&iner. He did not give his Son to fave this loft world,
for our righteoufnefs fake : Yea, had we been righteous,
we mould not have needed his Son to die in our ftead. —
Nor does God give his holy fpirit, to convert any poor
perifhing Sinner, for his righte< ufnefs fake : Yea, it is his
being entirely deftitute of ail that is fpiritu:-:lly gccd, and
is as full cflcve and goodnefs, as the Sen. The Son is as holy
and jujt, as great a friend to the lanjo, and as great an enemy
tofin, as the Father. They are both cf one heart. Tea, they
are both one God. Job. x. 30.
Some feem to rejA-ve the 'whole of God* s laiv and govern-
ment, and ihe death of Chrifi, into the mere arbitrary -ivill of
God : As though the --whole were not the refult of ivifdem, of
infinite wifdem, but rather of mere arbitrary ivill. But it
does not appear, by Scripture or ctherwife, that the infinitely
'wife God ever determines any thing without reafon, or does any
thing but what is wije for him to do. But rather the 'whole
cf divine revelation joins to confirm the truth of St. PauPs
obfervation, that God worketh all things after the coun-
sel of his own will. Eph. i. 11. All his ptrfediens, if I
may Jo fpeak, fit in council : And all his decries and works
are the refult of infinite hdinejs, jufiice and goodnefs. di;\cled
by hi finite wifJom.
There is but one 'way to folve the dijjiculty. There is but
cne thing can. ever fatisfy our hearts, A fight of the glory of
JL
110 DIALOGUE III.
dead in fin, that occafions his Handing in perifhing need
of converting grace. And although ail the promifes of
God are in Cnriil Jefus, Tea, and in him amen ; yet, as to
thofe who are out of Chrift, they are fo far from being
entitled to tne pronnles, that the wrath of God abideth on
then:. — Therefore
(6) Lf ever yoa are renewed by the holy Ghofi, it will be,
not lor any goodnefs in you, but merely from God's felf-
moving mercy, and fovereign grace, through Jefus Chrift,
Tit. iii. 5, 6.
(7) How dreadful foever this reprefentation makes your
cafe appear ; yet, if this is your true ftate, you mull fee it,
that you may know your need of Chriil and free grace,
and be in a capacity, underftandingly, to give a proper
reception to the glad tidings of the Gofpel, viz. That
through Chriil, God is ready to be reconciled to the re-
turning penitent, who juftifies God, approves his law, quits
all claims, and looks only to free grace, through Jefus
Chrift, for falvation. Luk. xviii. 13. Rom. id. 24, 25, 26.
(8) Saving Faith confifts in looking to ftee grace,
through Jefus Cnriftj for folvation ; thus viewing God's
law, and your own cafe, as they really be. And he that
thus believeth, Jball be faved. Therefore, repent and be
converted, and ycur fins Jhall be blotted out. Behold, novo is
the accepted time, and novo is the day of falvation ! And by
me, one of Chrift's miaifters, God dees befeech you to be re-
the God of glory, 'will open to view the grounds and reafons
of the Iww, and convince us that it is holy, jujl and good, glo-
rious and a?ni able, and 'worthy to be kept tn credit, to be mag-
nified and made honourable, by the obedience and death of the
Son of God. — But then if the lew is good, we voho have broke
it, are not fit to live. Death is our due. 'The Judge of all the
Earth cannot but do right. His nature, law and honour, call
aloud for our definition. He cannot be jujl, if be don't defiroy
us. It will bring everlafiing reproach upon his government ,
tofpare us, confidered ?nerely as in our fe Ives. If hen this is felt
in our hearts, then, and net till then, jhali -we feel our need of
Chrifi, and be prepared to look to the free grace of God thro'
the redemption that is in Chrift, and to exertife Faith in his
blood, who was fet forth to be a propitiation, to declare
God's righreoulr.efs, that he might be juft, and yet the
juftifisr of him that believeth in Jefus.
DIALOGUE III. Ill
cone tied, and I pray you in CbrijVs Jlead, be you reconciled Is
God. For God hath made his only begotten Son to be a
lacrifice for fin, that all who are united :o him by a true
and living Faith, might return to God with acceptance,
and be juftiried, and have eternal life thi < ugh him.
Tier. Every word you hive fpoken, fin.KS down into my
ears. The Lord grant, the truth mny pierce my heart
through and through. — The reft of my days I will devote
to the bufinefs of my foul. — I thank, yoa for your kind
inftruclions — 1 beg your prayers — the anguiili of my heart
calls me to retire — Adieu ! — dear fir, Adieu !
Paul. May the only wife God be your effectual initruct-
or, my Theron 1 — Adieu !
To my dear Afpailo,
Thefe Dialogues are predated by
YOUR AFFECTIONATE
THERON,
LETTER
LETTER II.
THE RON TO ASPASIO.
New-England, March 12, 1759.
DEAR ASPASIO-
"Pi /T^r me'anc^°ty Letter of December laft, with a copy
^SJ JL cf the fubitance of the converfation I had with Pau-
linas, at three feveral times, you have doubtlefs received
long ago, as it is now three months ilnce I wrote, if you
have been impatient at hearing nothing from your friend
for fo long a time, I more : — toffed to and fro, for months
together, like a feeble {hip at fea, in a tempefluous' night,
ready every moment to fink.
At iirfr (1 mean after I had left Paulinus, and retired,
as I had determined to fpend much time in meditation and
prayer) I called in queiticn a maxim, he feemed to take
for granted ; that " we are all, by nature, under a law,
requiring perfeel obedience, on pain of eternal damnati-
on'': Which he fo infilled was a glorious law, holy, juft
and good. — Thus I thought with myfelf — **. Perfect obe-
dience ! That is more than we can yield.— And am I for
ever left for the nrft offence ? — How can that be juft ! Can
the kind Father of the univerfe, require more of his crea-
_ture, man, than he can do ? And then punifh him with
eternal damnation, for not doing ! — Can this be right ?"
Indeed I now felt I had an Arminian heart.
Bat on a certain evening, as I was reading Saint Paul's
Epifile to the Romans and Galatians, in which he affirms,
that the wrath of God is revealed from Heaven againji all
ungcdlinefs and unrigbteoufnefs of men ; that the very Hea-
then themfelves are without excufe ; that the whole world
Jl and guilty before God, and every mouth f opt ; that the law
THERON TO ASPASIO. II3
curfe th every man nuho continue tb not in all things written m
the bcok of the laiv, to do them ; and that Chrift was made
a curfe fcr us, to redeem us from the curfe of that very law ;
I W2s greatly fhocked ana confounded. One while I faid,
this law cannot be right." But again, I faid, " why then was
it not repealed ? Why did ihe Son of God bear its curfe,
and die to anfwer its demands r" I looked through the
Old Teftament, I looked through the New ; and this no-
tion of the law, I faw was fo inwrought into both, that it
muft be granted ; or the whole of divine Revelation given
up. — I felt the heart of an infidel — I was full of doubts and'
fcruples as to the truth of the Bible. And when I reflected
on the external evidence of divine Revelation, as repre-
fented by our late writers, particularly by Doctor Leland,
whole view of Deiflical Writers, 1 had lately read, I was
drove even to Atheifm. For if there is a God, the Bible
muft be true. But if the Bible is true, the law in all its
rigour, is holy, juft, and good.
Thus I was unfettled in all my principles, and fet afloat
as on a bcifterous ocean, like a fhip without a compafs or
an helm ; in great anxiety and deep perplexity, ready-
many times to conclude to go back, at all adventures, to
my old hope, as the only way for reft : thinking, I had as
good live and die en a falfe-hope, as live and die in ceipair.
Till on a certain time, I began thus to reafon in my
heart. — «« whence all thefe doubts, O my foul ! Whence
allthefe Arminian, Sccinian, deiftical, atheiftical thoughts !
Whence have they all arifen ! From viewing the law of
Gcd, as requiring perfect obedience, on pain cf eternal dam-
nation-— But why I Had I rather tusn an Infidel, than ap-
prove the law as holy, juft, and good ? — Is this my heart !
Once I thought I loved God, ana loved his law, and loved
the Gofpel. — Where am I new I" Thofe words of the
Apoftle feemed to piclure my very cr ie ; The carnal mind
is enmity againjl God, and is not juhjeti to his luiv, neither
indeed can he. Rom. viii. 7. This text engaged my atten-
tion, and fixed my thoughts. And looking into my heart,
more and more, I found the fpirit of an enemy to God
and to his law, in full poilelncn cf ivy foul,
Till now I had entertained, at hale f cm -times, a fecret
hope, that my ftate was geed ; rhucugh it feemed as if I
had quite given it up. But now I began in a new manner
;*o ke, or rather to fee!.,. I was dead in fin. L 3
114 THERON TO ASPASIO.
A realizing fenfe of God, as the infinitely great Being,
the almighty Governor of the world, holy, and juft, a fin-
revenging God, a confuming fire againft the workers of
iniquity, daily grew upon my heart, and fet home the law, in
all its rigour. A frelh view of all my evil ways from my
youth up, continually prayed upon my fpirits — Eternity !
Eternity ! — Oh how dreadful it feemed ! I watched, I
prayed, I fafted — I fpared no pains to obtain an humble, bro-
ken, contrite heart. Hu: notwithibinding my greateit efforts,
my heart grew worfe — my cafe more defperate : till in the
iffue, I found myfeif abfolutely without ftrength — dead in fin
. — loft — condemned by law — f elf-condemned — my mouth
ftopt — guilty before God — I was forced to be filent ; as it
v/as but fair and right, that God mould be an enemy to me,
who was an enemy to him ; and but juft, if he mould for-
ever call me off. And in this cafe I had perifhed, had not
mere fovereign grace interpofed. But in the mid ft of this
mid night- da rknefs, when all hope feemed to be gone, at a
moment when I lead expected relief (for, the commandment
came, Jin revived, and I died) even now, God, ivbo com-
manded the light to foine out of darknefs, Jhined in my heart.
— Thus was the cafe.
It was in the evening (aft;"r the day had been fpent in fall-
ing and prayer) as I was walking in a neighbouring grove,
my thoughts fixed with the utrnoft attention, on God, as
a confuming fire againft his obitinate enemies — on the law,
as curling the man that continueth not in all things writ-
ten therein to do them — on my whole life, as one continued
feries of rebellion — on my heart, as not only dead to God,
and to all good, but full of enmity againft the divine law
and government, and (mocking to remember!) full of en-
mity againft Go:l himieif. Feeling that my whole heart
was thus dead in Sin, and contrary to God, I felt it was
a gone cafe with me : There was no hope — no, not the
leaft, from any good in me, or ever to be expected from
me. I lay at God's mercy, forfeited — juftly condemned,
loft — heplefs — undone 1 And 1 will beeve mercy., en ivhom
I will have mercy, 1 clearly Jaw, was the fixed refolution
cf the Almighty. Thus flood my cafe — a poor, wretched,
finful, guilty creature, completely ruined in myfeif ! I
retired to the molt remote part of the grove. Where, hid
under the darknefs of the evening, and the Ihade of fpread-
ing trees, no eye could fee me. Firft, I fmote on my
THEROX TO ASPASIO, II5
breaft ; but could not look up to Heaven, nor fpeak one
word. 1 feil on my knees : But I could not fpeak. I
fell proftrate on the ground : And felt as one ready to
fink into eternal ruin. Having no hope, unlefs from the
fovereign good pleafure of my angry Judge. As I lay
proftrate on the ground, a new fcene gradually opened to
my view. It was new, and it was exceeding glorious '.---
God appealed not only infinitely great., and infinitely
holy, as the Sovereign of the whole Universe; but
alfo infinitely glorious : even lb glorious, as to be worthy
of all the love and honour, which his law requires. The
law appeared holy, juft, and good : I couid not but ap-
prove ic, from my very heart : and laid within myfeif,
ere 1 was aware, *' Let all Heaven for ever love and adore
the infinitely glorious Majesty, although I receive my
juft delert, and periln for. ever!" Next came into view,
the whole Gofpel-way of life, by free grace through Jefus
Chrift ; the wifdcm, glory and beauty cf which, cannot
be exprefTed. The law did bear the divine image, and
was glorious ; but the Goipel exhibited all the divine per-
fections in a ftill brighter manner, and far exceeded in
glory. 1 law, God might, confidently with his honour,
in this way, receive the returning Sinner, however ill-de-
ierving. I law he was ready to do it — that all might come
— even the vileft and the worft, encouraged by the ielf-
moving goodnefs and bcundlefs grace of God, and the
mediation, merits and atonement Gf Chriil ; I looked up
to God through Jefus Chrift for mercy, and through Jefus
Chriil, gave up myfeif to the Lord, to be for ever his, to
love him and live to him for ever. — Here proftrate on the
ground, I thus lay above an hour, contemplating the inef-
fable glories of God, the beauty of his law, and the fu-
perabundant excellency of the Gofpel-way of life, by free
grace through Jefus Chrilt : I believed the Goipel, I truft-
ed in Chrift, and gave up myfeif to Gcd through him, to
be for ever his, with a pleafure divinely fweer, inhnitely
preferable to the moft agreeable fenfations I had ever be-
fore experienced. What I enjoyed this hour, did more,
unfpeakabiy more, than over-balance all the diftrelles of
months pali. (1) To 1 elate how I fpent the night, and
(1) Huron's Narrative cf bis former fuppefed con-uerflon
(Let, I.) and cf his experiences (here) is not defgne'd to
Il6 THErON to aspasio
how I have fpent my days and nights ever frace, I mail
omit. But you (hall foon hear again, my dear Afpafio,
from
YOUR AFFECTIONATE
THERON.
juggcjl, that either falj'e or true converts all experience things,
in every circumjlance, jujl alike : but only to point out the ge-
neral nature of thej'e two kinds of 'confer/ton, in a manner fo
familiar •, that the wcakcjl Chrijlian may fee the difference.-—
And if any Chrifiian cannot recolle.fi fo exactly the particulars
cf his frli cenverfc?:, yet as all after-acls of grace are cf the
fame nature with the frfl, a clear under/landing cf the true
nature of failing grace, may help him to difcern his true fate.
N. B. Iv hat is the true nature of fanning grace, is not to be
decided by the experiences of this or that man, or party of men :
hut only by the word of God.
LETTER III.
THERON TO ASPASIO.
New-England, April 2, 1 759.
DEAR ASPASIO,
WITH pleafure I now again fit down to write to my
diftant friend, and fend my heart beyond the At-
lantic to my Afpafio. — For neither time, nor place, nor
any change can wipe your memory from my mind.
Methinks, were I now with you, as once at the houfe,
the hofpitable houfe, of the wealthy and illuflrious Phile-
nor, I would tell you all my heart. I remember how you
urged me to believe ; and how I longed to find fome fafe
foundation, fome fure evidence, on which to build my
Faith ; and with Thomas, to cry, my Lord, my God ! —
Now I have found it ! I have found it ! — I believe, that Jefus
is the Chrift. 1 Joh. v. 1 . I believe, that God hath jet him forth
to be a propitiation — to declare his right eoufnefs — that he might
bejufii and the jujlifer of him which believeth in Jefus. Rojiw
THERON TO ASPASIO. 117
iii. 25, 26. I believe, that God raifed him from the dead.
Rom. x. 9. I believe, that Chriji is entered into Heaven,
now to appear in the pre fence of God, as the Jewifh high-
pricit of old entered into the noly of holies on the day of
atonement, (Heb. ix. 24) and that he is the way to the
Father, (Joh. xiv. 6.) the deer, by 'whom men enter in. Joh.
x. 9. And that whofeever will, may come to God through
him. Rev. xxii. 17. — Wherefore I am emboldened to enter
into the boliejl by the blcod of Jefus, even into the very pre-
fence of the thrice holy one of Ifrael, in vvhofe fight the
Heavens are not clean ; and to come to God in full afjur an ce
of Faith, nothing doubting but that Gcd is as willing to be
reconciled through Chriit, as the Father was to receive the
returning prodigal ; and as ready to give his holy fpirit to
them that afk him, as ever parent was to give bread to an
hungry child. Hcb. x. 19, 22. Mat. vii. 11. — For he that
f pared not his own Son, but delivered him up for us all, how
jhall he not with him alfo freely give us all things ; if we
accept his Son as he is offered, and come to God through
him, for all things, as we are invited ? Rom. viii. 32. Joh.
i. 12 and xvj. 23. — For, God's honour is fafe, God's law
is anfwered, God's juitice is fatisfied ; and all my guilt,
infinite as it is, is no bar in the way of my reception into
the divine favour ; free as his infinite grace, feif-meving
as his boundiefs goodnefs is, and appears to be, by the gift
of his Son.
This way of falvation, my dear Afpano, is glorious for
God, fafe for the Sinner, effectual to promote holinefs, even
the power cf God to falvation, to every one that believeth :
And if the Gofpei is true there is no room to doubt. " For
we are contained to believe on the cleareft evidence." —
Yea, " our afTurance is ImprerTed" by complete demon-
itration.
'Tis glorious for God. — For God's law-and authority
are as much honoured, as if the whole world had been
damned : And his grace more glorified, than if Man had
never fell. — An incarnate God upon the crofs, in the room
of a rebellious world, fets God's infinite hatred of fin, his
inflexible refolution to pun'.fn it, and the infinite goodnefs
of his nature, in a light, infinitely clear, infinitely bright.
And contains a fund cf initru&ion, which never can be
exhauftcd, by angels and faints, throughout the endlefs
ages of eternity. — The more I think, the more I am fwal-
Il8 THERON TO ASPASIO.
lowed up! confounded! overwhelmed! O! theheigl',
the deptby the length, the breadth, of the lonje of God, ixhiJ)
paffeth all under/landing — O ! the depth of the riches of the
Huifdom and knowledge ofGcd. The creation of the Uni-
verfe was a great work: It caufed the Eternal. power and
Godhead of the Creator clearly to be feen: But compared
to the incarnation and death of the Son of God, the Crea-
tor, it is not to be mentioned, nor is it worthy to come
into mind. Even the application of Chrift's redemption,
in the latter day, is a more glorious work than the firil
creation of the world. Ifai. lxv. 17. Behold, 1 create ne-iv
Heavens, and a new Earth : and the former Jhall not be re-
membered, nor come into mind. — Indeed, it had been but a
fmall thing, for the Creator, by his Almighty word, to
have called millions of fuch fyftems as ours into being —
a thing not worthy to be noticed — nay, fcarce worth one
fingle thought — compared with — with what ? — Let all na-
ture tremble at the news — The incarnation, and the death
of the Almighty Creator, in the room of his rebel-
creatures, that the honour of his Father's law and govern-
ment might be effecTually fecured, while fovercign infinite
grace interpofes to fave the felf-mined, hell-deferving
rebels, to the eternal difappointment of Satan, God's
enemy, and cur mortal foe !
And can it now, after ail this, be a queftion, whether
God is ready to be reconciled to thofe, who", en his own
invitation, return to him through Jefus Chriit ? Or can it
be a quellion, whether Chrift is willing to be their Media-
tor and High-prieft, in the court of Heaven, in the holy
of holies above r — What ! after God hss given his Son to
die, that confidently with his honour he might receive
fuch to favour — he net willing ! Infinitely incredible ! —
What ! after the Son of God has left his Father's boforn,
to lie in a manger ! to groan in the garden ! And, be ajlo-
r.'iped, O ye Heavens, and be ye horribly afraid ! — To hang
and die upon the crcf?, in the room of a God-hating,
Chrift-murdering world ; that he might honour his Father's
law, break up Satan's plot, and open a way for the Sinner's
return! Yet he not willing! — What! willing to die on
the crofs, and not willing to mediate in Heaven ! Infinitely
incredible ! Yea, if poflible, more than infinitely incredi-
ble ! — So certain my dear Afpafio, as the Gofpel is true,
;juft fo certain may your Theron be, that God is ready to
THERON TO ASPASIO. 11$
be reconciled to the Sinner, who returns to him through.
Jefus Chrift. Nor does he need a new revelation in the
cafe : nor does he need to be affured of any propofition not
plainly revealed in the Gofpel. Enough has been already
done! enough has been already said! — But never did
your Theron believe thefe things with all his heart, till by
feeing the glory of the God of glory, he favv the grounds
and reafons of the law, pronounced it holy, juft and good,
and worthy to be magnified and made honourable, even by
the death of God's own Son', i Joh. v. i.
And this kind of Faith, in the nature of things, cannot
be without works. For, while your Theron, through the
influences of the holy fpirit, doth with open face, behold as
in a glafs the glory of the Lard j what can he do, but love,
admire, adore the God of glory ; and give up himfelf for-
ever to him through Jefus Chrill ? — And now — h civ can
<vce that arc dead to ft :, live any longer therein P We are
trucifed with Chriji — buried with him — rifen with him — and
can fin, after all, have dominion over us ! ImpcfBbie. Rom.
vi.2.14. The gratitude, the ingenuity of unrenewed nature, I
grant, is not to be depended up :n. lfrael Jang God's praife but
foon forgot his -works. But beholding as in a glafs the glory
of the Lord, from day to day through the courfe of our
lives, ive are, we cannot but be, changed into the fame image
from glory to glory, even as by the fpirit of thj Lord. 2 Cor.
iii. i'S.
And, believing the Gofpel to be true, no doubt remains,
of the fafety of our returning to God through jefus Chrill.
His glory and beauty inclines me to return. His ^race
through Chrill puts courage in my heart. I return. I find
reit to my weary foul. And by this I know, my " Faith
is real, and no delation," even becaufe he hath given me of
his fpirit, (1 Joh. iv. 13.) fet his feal upon my heart (Eph.
i. 13.) made me his child, in the very temper of my foul
(Rom. viii. 16.) and in my heart his law is --written, and in
his ways 1 love to walk. Ezek. xxxvi. 26, 27. But as to
this, Heaven forbid ! that your Theron's confidence iliould
ever be greater than his evidence; his evidence, not only
now, but in all future times. 1 am, forever,
YOUR AFFECTIONATE
THERON.
LETTER IV.
THERON TO ASPASIO.
New- England, April 3, 1 759:
DEAR ASPASIO,
MANY an agreeable hour have we wandered over a^
the works Nature ; viewed the Heavens above, the
Earth beneath, and furveyed the mighty Ocean ; nor did
you ever fail to interming]e devout reflections. If now
inilead of painting the beauties of the Creation, we rife at
once to contemplate the glories of the Creator, glories
infinitely fuperior to thofe of fields and forefts, gardens and
palaces ; yea, infinitely fuperior to the bright expance of
Heaven, adorned with all its fhining orbs — no theme can
my Afpafio better pleafe.
GOD S how awful is the name I how great is the Being !
Bei. old, the nations are as a drop cf the bucket, arid are counted
as the fmall dujl cf the balance : Tea, all nations before him
are as nothing , and they are counted to him lefs than nothing,
and vanity. And fo great is the excellency of the Divine
Majesty, fo exceeding great is his beauty ; that to be-
hold his glory, and love and honour and enjoy him, is
Heaven itielf : It is the chief happinefs of all that world.
The Seraphim, while he fitteth on his throne, high and
lifted up> as the great Monarch of the Univerfe, through
the brightnefs of his glory, cover their faces, unable to
behold ; and, as in a perfect extafy, cry, holy, holy, holy ! —
This is his character, the character he exemplifies in all his
conduct, as Lord of Hoih, as governor of the world ; in
a view of which, they add, the 'whole Earth is full of his
glory. Ifai. vi. 3.
The two grander! affairs, which according to Scripture,
ever have been, or ever will be, tranfacted in the govern-
THERON TO ASPASIO. 121
ment of this glorious monarch, are tiie work of our re-
demption by the death of his Son, and the final judg-
ment of tne world. Thcfe, therefore, let us contemplate,
that in them we may behold, as in a glafs, the glory of the
LORD.
Who was his Son ? The brightnefs of his glory, and the
image of his per/on : By whom, and for <wbom, all things
nvere created. Loved equally to himfelf, and honoured
with equal honours in all the world above. Let us view
him on the Crofs, incarnate ! View him there as an in-
carnate God, dying for Sinners ! And fix cur attention,
whole hours together, on this greatefl, and moll wonder-
ful of all God's works ! The plan was laid in Heaven. —
This great event was determined in the council there. Act.
iv. 28. All the perfections of the Godhead fat in council,
when it was decreed, the Son of God mould die. — Strange
decree! Why was it made? — Aftcnifhing ! Why did it
ever come to pafs ? — Did he die, to move the companions
of his almighty Father towards a rebellious race ? No :
For, to give his Son thus to die, was greater grace, than at
one fovereign ftroke to have cancelled all our debt, and
pardoned all the world. Did he die, to take away or lef-
fen the evil nature and ill-defert of fin ? No: For infinite
purity and impartial juftice mull look upon the rebellions
of a revolted world, as odious and ill-deferving, as if he
had not died. He died, to bear the punifhment due to us.
We were under the curfe ; he was made a curfe in our
room ; fet forth to be a propitiation, by his holy Father, to
declare his right eoufnefs, and fnew the rectitude of his go-
vernment in the eyes of all created intelligences; that he
might be juji, do as his law threatens, and yet not damn,
but jujlify the Sinner that belie vet h in Jeftcs.
Eternal damnation was our due, according to the divine
law : a law not founded in arbitrary will. A law, arbi-
trarily made, may be arbitrarily repealed; but a law only
declaring what is fit, nruft forever iland in force. To rife
in rebellion againft the infinitely glorious majefty of Hea-
ven, deferved eternal damnation ; as he is infinitely worthy
of the hip-heft love and honour from all his intelligent crea-
tures. His infinite amiablenefs and honourablenefs infi-
nitely oblige us to love and honour him. All our heart
and mind and ftrength are his due. The leaft defeat de-
M
122 THERON TO ASPASIO.
feci deferves eternal woe. Thus the Omnifcient viewed
the cafe. — Kis Son, in the fame view, approved the law as
ftrictly juft: Both looked on the facrifice and death of an
incarnate God, in the room of Sinners, to open a way for
their falvation, as a plan infinitely preferable to the law's
repeal by a fovereign act. The Son had rather endure
the moil painful, fhameful death, tlinn that one titde of the
law fnould fail ; it was fo ftri&ly juft. — God ought to have
his due The law barely afferts the rights of the
Godhead. So much, however, was his due, as to be loved
with all the heart, and obeyed in every thing. And fo
worthy was the Deity of this love and obedience, that the
leaft defect deferved eternal death. " 'Tis right, 'tis
right," faid the eternal Son, " that the firft inftance, or
the lead degree of difrefpect. to my eternal Father, mould
incur eternal ruin to the finning creature. And 1 had ra-
ther become incarnate and die myfelf, than yield this point."
That God is infinitely amiable — that he ought to be loved
with all our heart — that the infinite excellency of his na-
ture infinitely obliges us — can never be fet in a ftronger
light, than it is by the crofs of Christ.
The infinite dignity of the Mediator, and the extreme
fufFerings he underwent, as an equivalent to our eternal
woe, in the louden1 manner proclaim, that the law was juft
— juft in the eyes of God — and juft in the eyes of his Son.
A law, threatening eternal damnation, infinite gcodnefs
would never have enacled, had not impartial juft ice called
for it. Much lefs would infinite goodnefs have appointed
God's own Son to anfwer its demands, if in its own nature
too fevere. To fuppole, the Son of God died to anfwer
the demands of a law, in its own nature, cruel, is to make
God a tyrant, and the death of his Son the molt (hocking
affair that ever happened !
But what did this law, of which we fo often fpeak, re-
quire ? Say, my dear Afpafio, what was the firft and chief
command ? Your matter's anfwer you approve — 7'hcu Jhalt
love the Lord thy God nvith all thy heart. Bat why was love
required ? Beeaufe God was lovely. And why the penalty
fo great ? Beeaufe his lovelinefs was infinite. If the infi-
nite amiablenefs of the divine Being does not lay ;.n
infinite obligation on his creatures, to love him for being
what he is, how can we juftify the law's demands, or vin-
dicate the wifdom of Gcd in the death ol his Son ?
THERON TO ASPASIO. 123
From the crofs, where an incarnate God affcrted the
rights or" the Godhead by his dying pains, let us pafs to
the awful tribunal ; where the fame incarnate God, arrayed
in all his Father's glory, with all the Holts of Heaven in
his train, by the lall fentence, which he will pronounce
upon his Father's enemies, dooming them to the bum
lake, to welter for eternal ages in woe, will Hill proclaim
the jufiice of the law: Would infinite goodncfs, would
our companionate Saviour, would he who wept over Jeru-
falem, the kind and tender-hearted jefus, love to pronounce
a fentence i'o infinitely dreadful, if it were net ilrictly juft ?
Yet he will do it, without the leaft reiudance ; yea, with
the highelt pleafure : while Angels and Saints lhout forth
their hallelujah's, all around him.
But can this ever be accounted for, on any other hypo-
thefis, than that the infinitely gloiious monarch of the
univerfe appears, clearly appears, in that folcmn hour, to
be infinitely worthy of all that love and honour his law
repaired, in being what he is ; and fo fin an infinite evil ?
Iffin is really an infinite evil, then it is meet that it
fhould be difcountenanced and piraifhed as fuch, i. e. with
an infinite punifliment, i. e. with the eternal pains of Hell.
And it was fit, that the governor of the world mould make
a law, thus to punifhit. And fit, that this law lhould be
magnified and made honorable. And even wife, in the
eyes of infinite wildom, that one by nature God, fliould
become incarnate, and die in the Sinnei's Head, rather
than fet the law afide. And on this hypothefis, the final
doom of the wicked may well appear perfectly beautiful
in the eyes of all holy intelligences. But fin cannot be an
infinite evil, unlefs we are under infinite obligations to do
Otherwife.
Love is the thing required. Not merely a love of aa*-
titude to God, as an almighty benefactor: but a ,o^of
eiteem, complacence and delight. We may t'etl grateful
to a benefactor, merely as fuch, without even a knowledge
of his general character ; ye:., when his general character
would not fait us, did we know it ? The Ifraelites, not-
withilanding their joy and gratitude at the fide of the Red-
Sea, were far from a diipofition to be fuited, to be picafed,
to be enamoured, with fuch a being as God was. Yea,
the more they knew of him, the lei's they feemed to like
M 2
224 THERON TO A5PASIO.
him ; fo that in lefs than two years they were for going
back to Kgypt again. But if we may feel grateful towards
God, merely as our almighty benefactor, without the
knowledge of his true character ; yet efteem, complacence
and delight, fuppofe his true character known; as that is
the object of this kind of iove. And what can lay us un-
der infinite obligations to love God, in this fenfe, but his
own infinite amiablkness? Vet the divine law requires
us to love God with this kind of love — and that with all
our hearts, on pain of eternal damnation for the leaft defect.
And this law was binding en all mankind, previously to a
confideration of the gift of (Thrift to be a Saviour.
While, therefore, the law fupnofes our obligations to be
infinite ; and the death of the Son of God, and the final
judgment, give the higheil poflible proof, that the omnis-
cient efteem a the law exactly right; the infinite dignity,
excellency and glory of I r high God, is hereby
fet in the ftrongeft point of li
Take away the infinift lenefs of the Deity, and
we, in eff* , ungod hinr. — lie ceafes to be the -God of
glory — He ceafes to be a proper object of this fupreme
. the eyes of finite intelligences — It is no longer
evil, not to lov t I i] j — The law is no longer juft
— The death of (Thrift is needlefs — And the whole fyftem
of doctrines revealed in the Bible, is fapped at the foun-
dation— Nothing remains* to a thinking man, but infidelity.
And yet, dear Afpafio, this was my very cafe. The
infinite amiablenefs of the Deity, which is the real foun-
dation of all true religion, was wholly' left out of the ac-
count, in my love and joy, and in all my religious affec-
tions. All my love and joy and zeal arofe from my Faith.
And my Faith confided but in believing that (Thrift, par-
don and Heaven were mine. — I rejoiced juft like the
gracelefs Jfraelites, in a fenfe of their great deliverance,
and in expectation of foon arriving to the promifed land,
a land flowing with milk and honey, the glory of all lands.
Their's was a gracelefs, felfifh joy ; and fo was mine. —
Their's was foon over ; and fo was mine. Their carcafes
finally fell in the wildernefs ; and, but for the fovereign
grace of God, this alfo had been my very cafe.
Oh ! my dear Afpafio, whofe entertaining pen gains the
attention of thoufands on both fides the Atlantic, pity
the ignorance of benighted fouls, and guard them againft
THERON TO ASPASIO. I25
the dangers, which had well nigh proved the ruin of your
own pupil.
YOUR AFFECTIONATE
THERON.
LETTER V.
THERON TO ASPASIO.
New-England, April 4, 1759.
MY DEAR ASPASIO,
"TTTHILE I view God the Creator, whofe almighty
* * word gave exigence to the whole fyftem — while I
view him as the original author and fole proprietor of the
whole univerfe ; whofe are all things in Heaven and Earth ;
I fee, the right of government naturally belongs to him.
It is meet, that he mould be king in his own world: And
he cannot but have a rightful authority over the works of
his own hands. — While 1 view him as moral governor of the
world, feated at the head of the intelligent creation, en a
throne high and lifted up, Heaven and Earth filled -iv:th his
glory, as the thrice holy one; and hear him utter his
voice, faying, I AM the lord, rind, besides me there
is no other god ; and hear him command all the world
to love and adore and obey him, on pain of eternal damnation!
a fpirit of iove to his glorious majefty infpires me with
jcy- and make^ me exult, to fee him thu< exalted, and thus
honoured. Hove to hear- him proclaim his law, a law hdy,
jiff and good, glorious and amiable. I am glad with all
my heart, the almighty Monarch of the univerfe is fo en-
gaged, that all his fubjects give unto God the glory due unto
his name. Pfal. xcvi. 8.
His law, his glorious law, which once, enemy to God
that I w^s, appeared like " the laws of Draco," now
M 3
126 THERON TO ASPASIO.
mines with a beauty all divine. 1 had almoit faid, it is the
bright nefs of his glory, and the exprefs image oj 'his per/on. —
For indeed it is an exact tranfcript of his glorious perfec-
tions, the very picture of his heart, holy, just, and
good. Rom. vii. 12.
When the God of glory dwelt in the Jewiih temple, in
the pillar of cloud, over the mercy-feat, his law was by his
fpecial command depofited in the Ark, the very holielt
place in the holy of holies, as the deareft, choiceft trea-
sure. Thus was it done to the law, which God delighted
to honour. But this honour, great as it was, is not to be
mentioned, nor is it worthy to come into mind, fince that
infinitely greater regard to the divine law, which God has
fhewn in the gift of his Son. An incarnate God on the
crofs, has magnified the la-t'jj and made it honourable, beyond,
infinitely beyond, what was ever done before. But all
this honour, infinitely great as it was, was but juft equal
to what the law deferved.
While I view God, my Creator, my rightful Lord and
owner, my fovereign king, the God of glory ; and fee
his infinite worthinefs of lupreme love and honour; I feel,
that the leaft difrefpect co his glorious Majeily is an infinite
evil. I pronounce the law in all its rigour, holy, juft and
good. Even as a mini ft ration of death and condemnation, it
appears glorious, (2 Cor. iii. 7, 8.) and I heartily acquiefce
in the equity of the fentence, with application to mylelf.
This makes me feel my need of Christ, and prepares my
heart to return home to God, forever to live to him. For
I through the law am dead to the lauu, that I might li-ve unto
Gcd. Gal. ii. 19
The law, my dear Afpr.fio, threatens eternal damnation
for the very firft traufgreifion, for even the leart defect.
Gal. iii. 10. 1 break the lav/ every moment ; and therefore
every moment I merit eternal woe: Such an infinite evil
is fin. It appeared glorious in the eyes of God, thus to
punifh fin, when he made his law — It appeared glorious in
the eyes of Chris f, that fin ihould be thus punii'hed, when
he went as a Iamb to the altar, and voluntarily ftretched
himfelf upon the crofs to die in the Sinner's room, And
in a clear view of the glory o: the God of glory. I fee
the grounds and reafons of the law ; it is hcly, juft and
good. — I fee why Chriit was fo willing to be nailed to the
crois in the Sinner's fiead j to magnify the laiv and make it
THERON TO ASPASIO. I2f
honourable. And I have fellowfhip, a fellow-feeling, --with
Chrift in his fufferings ; and in ti.e temper of my heart, am
made conformable to bis death. Phil. iii. 10. I feel towards
God, and law, and fin, in a meafure, as he did. Or, to
exprei's all my heart in one emphatical plirafe, 1 am cru-
cified with Chsiist. Gal. ii. 20. " The law is good,
1 deierve to die. I iay my neck up~n the block, or ra-
ther ftretch my hands upon the crois : and fay, the law is
holy, juji and good, and cry, amen, amen, AiMEn, twelve
times going : " — as God, of old, taught his church to do,
Deut. xxvi. 14, 20. (i)
(1) I muft confefs, my dear Afpafiol I a?n fhecked, to hear
fome Divines reprejent the law as a tj rant, as tyrannizing over
Chrift upon the crofs, as tyrannizing over Sinners, as being fain
for its tyranny, Uc. For thefe hard fpeechts are not Jo much
againf the law, as againf the God that made it. Jujl as if
God and his law were tyrants, while Chrift and his Gofpel are
all made up of love 1 But jh celling as this is, yet I muft own,
this was once the very temper of my heart. (See the Marrow
of Mod. Div. with Notes, p. 146.) — / loved the Gofpel: I
did not love the law. The dying love of Chrif, O, how)
fweet a theme ! Law, obligation, duty, were difagreeable,
dead, and legal things. Faith, pardon, joy, Heaven, Grace,
free Grace, thefe topics only ravijhed my heart. Chriji loved
the law, or he had never died : I only loved my/elf. The
honour of his Father's laws was dear to him. He If. i. 9. Pfal.
xl. 8. Matth. v. 17, 18. My J elf alone was dear to me. /
'viewed his death, his dying love,- as all for me. His agony
in the garden, his bloody fweat, his dying groans, all out of
love to me ! This pleafed my heart. — His Father's glory I
had never feen : Tie law's beauty I bad never beheld : The
wifdom of God, in the death of his Son, I had never brought
into the account. — Love, love ! love to me, to me / was all in
all : This only ravijhed my heart. I loved myfelf, I only loved
mvfelf. — Strange, that I jhould think my love to Chrift Jo great !
2 he very joy I had, to think he died for me, was a full proof
that I loved him not at all ; fince 1 did not delight in the
law, nor love the L.w, in honour to which he died. Had my
wife or child, or friend, or any whom I loved, been pumfhed
by that law, I had been full of grief and thought it very
hard : For indeed that law appeared to me like the laws of
Draco, But when Christ was the victim, 1 was pleafed :
128 THERON TO ASPASIOJ
Oh ! my dear Afpifio — in the time of the late rebellion,
when I lived in England, had I, through a hearty attach-
ment to the Pretenders iniereft, fccretiy poifoned ten of
the houfe of Lords, and twenty cf the houie of Commons,
from mere fpite, only becaufe of their loyalty to their right-
ful fovereign ; and hzd I laid a plot to blow up King and
Parliament, burn the city of London, and deliver the na-
tion into the hands of a Popiih Pretender — all through
pure malignity, what would it have availed before a court
of juftice, after I was arraigned, convicted and condemned,
to have pleaded, " Oh. fpare my life — lam forry for what
I have done — I will never do fo any more — I will be a
good and loyal {"abject for the time to come I" Efpecially,
if all the copTt knew I was a Jacobite by blood, and had
fhewn myfelf a Jacobite, in ten thoufand inftances, all my
life long, and had ftill very much of the heart of a Jacobite;
and had lived and died a perfect Jacobite in heart and
practice, were it not for fome irreliilible arguments, or
rather fomething more powerful than arguments, that
had begun to give me a new turn of mind ? Would my
penitence be efteemed any atonement for my horrid crimes ?
Nay, rather, would not the whole nation cry, if Away
with fuch a vile wretch from the Earth, for he is not fit
to live !" .And were I brought to view the whole affair
in a right light, and to feel right ; what would be the
language of my heart? Would it not echo back the gene-
ral cry ? " Right ! right ! away with fuch a vile wretch
from the Ear eh 1 for, indeed, I am not fit to live !" — And
on the gallows, even in my dying agonies, I mould not
have the leafi: reafon to diflike the law, by which I was con-
demned ; or to love my judges ever the lefs, for pronoun-
cing the fenteuce of condemnation upon me. But rather,
with all my heart, I ought to approve the law, as good ;
and efteem their conduct to be truly praife- worthy.
But to murder thirty of my fellow-worms, blow up King
and Parliament, burn a city, ruin a nation, viewed only as
for I loved myfelf : but Christ / did not love. J cared
not what be fujj'ered, nor why ; if I mxfelf was fefe. In
truth, if the law is not holy, jufc and good, glorious and
amiable, the death <?/"Chtist, to anfwen its demands, is the
■mojl //.ocki-.'g affair that ever happened. But 1 was wholly fwal-
Jc-weduj) infelf; And, " if I was butfafe, I cared not hw\"
THERON TO ASPASIO. 129
injuries to a civi! community, and breaches of a civil
L\v, are no crimes, in comparifon with rifmg in rebellion
sgainll the infinitely glorious Monarch of the
Universe ; compared with whom, the whole created
fyftem is lefs than nothing and 'vanity. (i)
Whtvzioi-Qy in my bell frames, in my devouteft hours,
when I feel the gredteft veneration for the Deity, and the
greateft regard to his law, and am moft forry that I ever
have been, and am ftill"fucJh a vile rebel againil my right-
ful fovereign, the God of glory ; I am fo far from think-
ing that I am lit to live, that my whole heart is ready to
fay, <;No — but infinitely unfit to live i Eternal death is
my due ! And Hell rny proper home !" Yea, it appears
to me, although I had attained to love Qod and Chrift in
the fame degree as Saint Paul did, and were as willing to
die in the caufe of Religion as he was, that yet I mould
merit Hell every moment for not loving God and Chriit
more. And therefore, with him, I would have no confi-
dence in the jlejh ; and would feek to be found, not in my-
feif, but in Chrift ; not having my own righteoufnefs, but
his. Phil. iii. 3. 9. And would fay, In the Lord alone
have I Righteoufnefs, and in him alone will 1 glory. IfaLxlv,
24, 25.
Yea, fufFer me to fay, I apprehend and verily believe,
that even Saint Paul himfeif deferved eternal damnation,
for that wickednefs which Gcd law in his heart, then, at
that infeant, when a little before he died a martyr, he faid,
(1) Is it a Sinner'' s duty to be willing to be damned ? — NO,
by no means. — The damned will forever hate Gcd : The Sin-
ner ought forever to love him . TL e damned voill be forever mife-
rable : 1 'he Sinner is invited to be forever happy, through]Chrifi.
His duty is, to be reconciled to God, and return to him through Je-
fus Chrifi. Indeed, vjere there no other way to fupport the honour
of the divine government, but by the eternal mifery of the Sin-
ner, the Sinner ought to be willing, that the honour of the
divine government Jhould be fupport ed, although at the ex penes
of his eternal fujferings. — God and Chrifi, Angels and Saints,
will all be of this mind, at the day of Judgment, with refpeel
to the wicked. And they will all judge rightly. Rom. ii. 2
Nor will the wicked have any reafon to diflike them for it ; but,
rather, to efieem their conducl herein truly praife-worthy. Rev.
xix. 1, 6.
I30 THERON TO ASPASIO.
1 am now ready to be offered. For although he was willing,
quite willing to die for his mailer ; yet he cici not love
him perfectly as lie ought. He himfelf owns, he had not
already attained, nor was already per feci. Eat the leafr de-
fed ceferves punifhment, yea, eternal damnation. There-
fore, Saint Paul always felt in his heart, that Hell was his
proper due ; and always locked on the law, even as a m-
niftration cf death and condemnation, to be glericus ( 2 C'or.
iii. 7, 9) and always placed all his dependence, for accep-
tance in the fight of God, on Jefus Chrif!. He did fb, not
only when firit converted, but habitually, ail the days of
his life, to his very laft breath.
O, in how lively, how ftriking a manner, are all thefe
fentiments expreffed in thofe words of the blerTed Apoftle,
in Gal. ii. 19, 20, which were the genuine language of his
heart, and give a picture cf the inward temper of his foul.
1 through the law, am dead to the law, that I might live to
Gcd. I am crucified with Chrif. : nenjerthehfs I live s yet not
I i but Chriji liveth in me : ' And the life I live in the flejh,
even to my lateil breath, / live by the Faith of the Son of
God, who lo-ved me, and gave himfelf for me. — VPko loved
me, as his own before the foundation of the world ; and
in the fulnefs of time, gave himfelf for me, as one whom
the Father had given to him. For, in the midil of thefe
holy views and gracious exercifes of heart, Saint Paul's ,
Calling and Election were always fure ; and he fteadily
knew, that he was of that blefied number for whom Chrift
died, with an abfolute defign to fave. Yet this know-
ledge was not the foundation, but rather the confequence
of his Faith and holinefs.
Your Theron does no more doubt of God's readinefs to be
reconciled to the Sinner, that returns to him through Jefus
Chrift, than he doubts of the truth of the Gofpel. He be-
lieves the onejuft'as firmly as he believes the other. If
the chief fads related in the Gofpel are true, he knows
this confequence is equally true. If God has fo pitied this
apellate world, as to give his own Son to die a facrifice
for fin, to anfwer the demands of his law, and fecure the
honour of his government, for this very end, that he might
beju/l, and yet the juflifier of him that bclieveth in J ejus —
and if he has teftified his acceptance of the atonement, -by
railing him 'from the dead, and fetting him at his own
right handiin Heaven.— I fay, if thefe fa&s are true, your
THERON TO ASPASIO, 131
Theron knows the confequence cannot but be true, viz. —
That any Sinner, how ill-acferving foever, who, upon the
invitation of the Gofpel, (hall repeat and be converted, fhall
return to God through Jefus Chrift, he will be accepted,
pardoned, and laved, for Chriit's fake. And, beholding as
in a glafs the glory of the Lord, I cannot but return and
give up myfelfto God ihjQQugh jefus Chrift with all my
heart. Pfal. ex. 3. Joh. xvii. 3, 8. Pial. ix. 10.
Such were the views — ijch were the tempers of the
Apoirle Paul, who wrote, and of the Chriftians to whom
he directed his Epiftles; as he h mfelf afhrms. 2 Cor. iii.
18. And it was under iuch views, and in confequence of
fuch tempers, that they were aiTured, the fpintual and
everl oiling bleffings of the Gofpel were theirs ; as ancrher
Apoftie after ts. 1 joh. ii. 3, 4, 5. And in 1uch views, and
with iuch tempers, Saint Paul might well exj eel, that the
consideration of the infinite good nefs of God cowards them,
in their election, redemption, efTectual calling, juitification,
adoption, fan&ification, and in tiie eternal joys of
Heaven, to be certainly bellowed upon them, would pow-
erful/ : them to prefent thetnfelves a living fa crifi.ee
to God, to be for evenentirely his. Rom. 12, 1.
Tne Saints at Rome, viewed the wrath of God as reveal-
ed from Heaven agi ift the leafHin,
felt themleives ftt>ptt guilty be-
fore God, acco; c Iy, juil, and good —
were therefore ... he law and married to Chrift, ex-
ereifed Faith in the tic hg entirely on
free Grace iption which is in Chrift J ejus.
And as by virtue of their union with Adam, they became
Sinner: ; fo by virtue l, by a true
and living Faith, they become righteous. And were dead
to f. . they could not any longer live therein. For
the;' not only approved the iaw as holy, Jutland good, but
even dtlig '. ted in tie law of Gcd after the inward man, and
maintained a conftant cc , contrary bias.
For they were made partakers of ne nature — had
every one of ..hem the fpirit of Chrift ; in them ;
and walked not after theflejh, but after the fpirit — were daily
led by the fpirit, and lived under the government of
divine grace, feeling the temper of children towards God ;
crying, Abba, Father. And if children, they knew they
were heirs of God, and joint heirs with Jefus Chrift. And
132 THERON TO ASPASIO.
as they were willing to fuller with Chrifl-, they expected
to reign with him. And they efteemed the fufferings of
this prefent life not worthy to be compared with the giory
they had in view, in a future Rate. Beiides, they found
by experience, that ail their fufferings worked together
for their good, brought them nearer to God, and made
them more like him. And they were perfuaded that no-
thing in life or death mould ever feparate them from the
love pf God : who of his mere fovereign grace, had predef-
tinaled, called, and done all things for them ; not becaufe
they had any claim to make, but becaufe be would have
mercy en whom be would have mercy ; of the fame lump,
making one a veffel to honour, and another a vefTel to
dilhonour. Which fovereign right to difpofe of his own
grace, they faw belonged to God ; of whom, and by whom,
and to whom are all things s to whom be glory for ever /— —
Wherefore, as the fitteft and happier! thing in the world,
they brought themfelves, foul and body, as the Jew ufed
to bring, his bullock to the altar, and prefented themfelves
a living facrifice to God', feeking daily to be more and more
transformed into the divine image, and devoting them-
felves, in all humility and love, to the duties of their fe-
veral places — not fothful in bufinefs, but fer<vent in fpirit,
fer-vi/zg the Lord. — (Pleafe to read the 12 firfl: chapters cf
the Epiitle to the Romans.)
The Saints at Ephefus aifo, who formerly had their un-
dsrftandings darkened, their hearts blind and alienated from
God j yea, who were quite dead in Jin ; and fo far from
any right to claim mercy, that they were without Chrift,
having no hope., and without God in the world j yea, even
by nature children of wrath : yet thefe, of God's mere fove-
reign grace, according to his purpofe before the founda-
tion of the world, were quickened, had divine life com-
municated to them, were raifcdfrom the dead, were brought
to know Jefus Chrift, and truft in him ; in confequence of
which, they were fealed, had the holy fpirit given to dwell
in thern, whereby they were furnimed to all good works.
And confeious to this divine change, and to the glorious
blefimgs they were now made partakers of, they were fer-
vently engaged to walk worthy of the vocation, where-
with they were called — to live up to their holy religion —
to forgive others as God had forgiven them, and in all
things to imitate their heavenly Father, being followers
THERON TO ASPASIO. 1^3
ail --with Jinglenefs of heart, as unto the Lord, &c. — [Pleafe
to read over the wnole Epiftle]
But time once was, O my dear Afpafio, when your The-
ron, not confcious of any fanctifying operations in his own
breaii, believed all the bleihngs of the Goipel to be his —
without any " evidence from Scripcure, fenie, or reafon :"
Which belief ferved to ltill his conscience, and keep him at
eafe, while blind to the beauty of the divine Nature, and
a ftranger to the divine life. And in this cafe, having no
fufficient evidence from innerent graces, to fupport his con-
fidence* he was obliged, without any evidence at all from
any quarter, refolutely to maintain his belief, by believing.
Oh, what awful delulion ! How was I like one blindfold ;
one deftitute of any fenfe or reafon, or knowledge of the
Scriptures, led captive hy Satan at his will ! — by Satan
transformed into an Angel of Light.
Oh, my dear Afpafio, pity an ignorant benighted world,
who love to flatter themfelves, and to hear no cry from
their teachers, but peace, peace : — And guard them
againit the fad delufion, which had well-nigh proved the
ruin of your own Theron.
If all your fentiments, as they exift in your own mind,
are exactly right; if you had not the leaft def.gn to convey
one of thofe miftaken notions, which your Theron imbibed
from your perfuafive lips ; if he mifunderltood juft every
word, and framed a mere chimera in his own head, a chi-
mera you abhor with all your heart : Y«t, O my kind, my
tender-hearted, my dear Afpafio, pity an ignorant world,
who are like generally to underhand you as I have done ;
and in companion to immortal fouls, be entreated, once
more to take your fine, your entertaining, charming pen,
which commands the attend n of thoufands, and ten thou-
sands through all the Britiih dominions, in Europe and A-
merica, and warn poor Sinners of their dreadful danger ;
left multitudes periih in the road — the bewitching, the en-
chanting road — once trodden by your own pupil ; and to
which, but for the fovereign grace of God, he had been for-
ever loft! — It is the humble and earneit requcft of
Your ever Affectionate
THERON.
END OF LETTERS k DIALOGUES.
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